Беседа 77

“Take the likeness of a fig tree: when its branches become soft and put out leaves, you know that summer is near; So, when you see all this, know that it is close, at the door.” (Matt. 24:32–33) Why does Christ give the example of a fig tree? – In what sense is the expression this kind used? – The truth of Christ’s prophecies. – Christ knew the day of the end of the world. – The suddenness of the second coming. – Why is the day of judgment and death of every person left unknown? – Examples of expressions of Christ and God the Father, showing Their ignorance. - Why does God speak this way? – For the proper use of the gift, prudence and loyalty are required. – The benefit of not knowing the day of judgment. - About the proper use of wealth. – One should be primarily concerned with virtues that benefit others. – Prayer, fasting and virginity borrow strength from almsgiving. – Concern for the salvation of others is inseparable from concern for one’s own salvation. 1. Since Christ said: “suddenly after the tribulation of those days,” the disciples asked him when this would be, and wanted to know exactly the day itself, He presented them with a fig tree as an example, showing that there was little time left, and that His coming would soon be. And He confirmed this not only with a parable, but also with the following words: “Know that it is near, at the door.” At the same time, Christ prophesies both about spiritual summer and about the silence that will come on that day for the righteous after the winter that is now overwhelming them: for sinners, on the contrary, he predicts winter after the summer has passed, which he later confirmed, saying that that day will find them in the midst of luxury and pleasure. However, He used the fig tree as an example not only to signify time - he could have meant it in another way - but also to confirm that His prediction would certainly be fulfilled. Just as it is necessary to be first, so it is also necessary to be last. And in general, Christ, as well as the blessed Apostle Paul who imitates him, when talking about what must certainly happen, always cites as an example necessary natural phenomena. That is why, talking about the resurrection of the dead, He says: “If a grain of wheat falls into the ground and does not die, then only one will remain; and if he dies, he will bear much fruit” (John 12:24). And the blessed Apostle Paul, imitating Christ, uses the same example when discussing the resurrection with the Corinthians: “foolish,” he says, “what you sow will not come to life unless it dies” (1 Cor. 15:36). Then, so that the disciples do not soon start again with the question: when will this happen? The Savior reminds them of the approach of this time, saying: “Truly I say to you, this generation will not pass away until all these things happen” (Matthew 24:34). What does He mean by the word: “all this”? What happened to Jerusalem: wars, famines, pestilence, earthquakes, false Christs, false prophets, the spread of the gospel everywhere, riots, strife and everything that we said would happen before His coming. How did He say: “this generation”? Here He speaks not of the generation then living, but of the faithful. The genus is designated not only by time, but also by the way of religion and life, as, for example, when it is said: “the generation of those who seek the Lord” (Psalm 23:6). What Christ said before: “for all these things must come to pass,” and also: “this Gospel will be preached,” expresses the same here, saying that all this will certainly come true, and the race of the faithful will endure and will not be interrupted by any of the above-mentioned disasters. Jerusalem will also be destroyed, and most of the Jews will perish; but nothing will overcome this generation, neither famine, nor pestilence, nor earthquakes, nor the horrors of battle, nor false Christs, nor false prophets, nor seducers, nor traitors, nor seducers, nor false brothers, nor other similar temptations. Then, to further assure them, He says: “Heaven and earth will pass away, but My words will not pass away” (Matthew 24:35), - that is, heaven and earth, so solid and immovable, will sooner be destroyed than any of My words will pass away. Whoever doubts this, let him examine everything that has been said, and then, having found everything to be true (and he will certainly find it), - on the basis of what has been, he will also believe what is to be; let him delve into everything carefully - and see that subsequent events completely justified the truth of the prophecy. Christ mentioned the elements in order to show both that the Church is superior to heaven and earth, and that He is the creator of everything that exists. And since He spoke about the end of the world, which many do not believe, He also mentioned heaven and earth, thereby showing His ineffable power, and with all his strength declaring Himself the ruler of the universe, and thus, to those who doubt His words, He presents them as completely reliable. “But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only My Father alone” (Matthew 24:36). With the words: “neither the Angels,” Christ restrains His disciples so that they do not try to learn what the angels themselves do not know; with the words: “neither the Son,” he forbids them not only to know, but also to ask about it. And that these words were spoken by Him with this very intention, learn from how, after the resurrection, He forbade their curiosity with greater force when He noticed that they were unnecessarily devoted to him. Now he pointed out many and countless signs, and then he simply said: “It is not your business to know times or seasons” (Acts 1:7). Then, so that the disciples do not say: “we are perplexed, we are despised, but we are not worthy of this,” He says: “which the Father has placed in His power.” He was very careful that his students were respected and that nothing was hidden from them; but in this case he leaves it to the Father himself to know the times and seasons, in order to instill fear in the matter and forbid them to even ask about it. If this were not so, if in fact the Son of God did not know this, then when would He have known? Together with us? But who will say this? He knew the Father perfectly, just as the Father did the Son, but he did not know about this day? In addition, “the Spirit searches all things, even the deep things of God” (1 Cor. 2:10), and the Son supposedly did not even know the time of judgment? He knew how he should judge, he knew the secrets of everyone - and could he not know what was much less important? If “all things were made through Him, and without Him nothing was made” (John 1:3), then how can it be that He did not know this day? He who created the eyelids also created times without a doubt; But if He created times, He also created the day: how can He not know the day that He created? 2. You say that you even know the essence of God: does not the Son of God know the last day, the Son who incessantly abides in the bosom of the Father, despite the fact that the knowledge of the essence is much more important than the knowledge of days, infinitely more important? How is it that you, while appropriating more to yourself, do not yield up less to the Son, “in whom are hidden all the treasures of wisdom and knowledge” ( Col. 2:3 )? But just as you do not know what the essence of God is, although you often madly claim it, so the Son does not remain ignorant of this day, but, on the contrary, knows it completely. That is why He, having spoken about everything, designated the times, the years, and brought His disciples to the very doors (namely, He said: “close, at the doors”), remained silent about the day. If you ask about the day and hour, you will not hear anything from me, He says; If in general about time and preliminary signs, then, without hiding anything, I will tell you everything in detail. That I know this day, I provided a lot of evidence: I spoke about the distance of time, about all future events, and even about how much is left from the present time until that day (the parable of the fig tree explains this to you), and thus brought you to the very threshold. If I did not open the doors for you, then this is for your own good. For greater assurance that Christ was silent about the day of His death not out of ignorance, pay attention to the fact that He adds another sign to the above sign of His coming: “For as in the days before the flood they ate, drank, married, and were given in marriage, until the day that Noah entered into the ark, and thought not until the flood came and destroyed them all, so will the coming of the Son be.” Human” (Matthew 24:38–39). Christ said this as proof that He would come suddenly and unexpectedly, when the majority would be enjoying pleasures. Paul says the same thing in the following words: “When they say, ‘Peace and safety,’ then destruction will suddenly come upon them” (1 Thess. 5:3), and in explanation of this accident he said: “just as the pain of childbirth befalls one who is in the womb.” How does Christ say: “after the tribulation of those days”? If then there will be pleasures, “peace and security,” as Paul said, then how does Christ say: “after the tribulation of those days”? With joys, what sorrow can there be? This refers to pleasures and peace, which can only be enjoyed by insensitive people. That is why the apostle did not say: when there will be peace, but: “when they say: peace and security,” thus depicting their insensibility, similar to that which people had in the days of Noah, when, despite the greatest disasters, they lived a life full of pleasures, while the righteous, on the contrary, spent their lives in sorrow and sorrow. From this it is clear that with the coming of the Antichrist, shameful pleasures will increase among the wicked and those who despair of their salvation - then there will be gluttony, gluttony and drunkenness. Thus Christ gives an example perfectly suited to the circumstances of the case. Just as at that time, He says, when the ark was being prepared, people did not believe, and even when it was ready and foreshadowed an imminent misfortune for them, they calmly looked at it and indulged in pleasures, as if no disaster lay ahead of them, so now: the Antichrist will appear, after whom there will be death, after death will follow punishments and unspeakable torments; and people, drunk with debauchery, will not feel any fear of these future disasters. That is why, “just as the pain of childbirth befalls one who is in the womb,” according to the words of the apostle, so these terrible and inevitable disasters will befall them. Why didn’t Christ mention the disaster that befell the Sodomites? He wanted to present as an example a worldwide event, which was also not believed when it was predicted. And since many did not believe the future, He confirms them with past events, and this shakes their hearts. At the same time, He also points out that in previous cases it was He who acted. Next, the Savior presents a new sign of His coming, so that from a consideration of all these signs it becomes obvious that He knew this day. What sign? “Then there will be two on the field: one is taken, and the other is left; two grinding millstones: one is taken, and the other is left. Watch therefore, for you do not know at what hour your Lord will come” (Matthew 24:40–42). All this serves as proof that He knew this day, but only forbade the disciples to ask about it. That is why He reminded them of the days of Noah, and that is why He said that then “there will be two on the field,” showing that He will come completely unexpectedly, when they will not even think about it. “And two grinders” - this also serves as a sign that they will not expect him at all. Moreover, servants and slaves are taken and left, and those who will exercise themselves in labor, and those who will be in idleness, in a word from all states, just as in the Old Testament it is said: “from Pharaoh who sits on his throne to the slave girl who is at the millstones” (Ex. 11:5). Although Christ said that it is difficult for the rich to be saved, here he assures that they will not all perish, and the poor will not all be saved; but both of these and of these, some will be saved, and some will perish. I even think that it is indicated here that His coming will be in the night. The evangelist confirms the same (Luke 17:34). Do you see how accurately Christ knows all the circumstances? Then, so that the disciples would not turn to Him with a question, he again adds: “Watch therefore, because you do not know at what hour your Lord will come.” Having announced to them almost the hour, he again warns them of their questions about this, wanting them to be constantly vigilant. Therefore, He says to them: “Watch,” showing them the reason why He does not announce to them about the last day. “But you know that if the owner of the house had known in what watch the thief would come, he would have stayed awake and would not have allowed his house to be broken into. Therefore, you also be ready, for at an hour you do not think, the Son of Man will come” (Matthew 24:43–44). He does not tell them about the hour when He will come, so that they will watch and be always ready. Wanting them to always be concerned about meeting Him and always be virtuous, he told them that He would come when they did not expect Him. The meaning of His words is this: if people knew when they would die, they would undoubtedly take care of that hour. 3. So, in order not to worry about only one day of death, Christ does not mean either the day of the general death, or the day of death of each, wanting people to always look forward to this day - so that it would be the subject of constant concern. Therefore, the end of everyone’s life was left unknown. Then he openly calls Himself Lord, whereas he had never said this so clearly before. Here, I think, there is also a reproach for the careless, for the fact that they do not show about their souls the same care that people who are waiting for a thief show about their money. These latter, when they are expecting a thief, stay awake and do not allow anything to be taken from their storerooms; and you, He says, although you know that the Lord will come, and will certainly come, yet you are not at all awake, you are not preparing, so that death does not overtake you unexpectedly; That is why this day comes to the destruction of the careless. Just as a rich man, if he knew the time at which he would be robbed, would avoid it, so you would protect yourself if you were ready. Further, since He mentioned judgment, He finally turns His speech to the teachers and speaks about punishments and rewards. And, having first spoken about the fate of virtuous people, he dwells on the fate of sinners in order to arouse fear in the listeners by the conclusion of the speech. To do this, He first says: “Who is the faithful and prudent servant whom his master made over his servants, to give them food in due season? Blessed is that servant whom his master, when he comes, finds doing so; Truly I say to you, he will set him over all his possessions” (Matthew 24:45–47). Tell me: do these words also mean His ignorance? If you, based on His words: “neither the Son knows” (Mark 13:32), say that He does not know the day of the end of the world, then what can you say about the words: “who”? Can you really say that He doesn’t know this? No way. And no madman would say this: in the first case one can at least imagine some reason, but here this is not the case. What does His question mean: “Simon the Jonah! do you love me” (John 21:15)? Didn't he know that too? Or when he says: “Where have you laid him” (John 11:34)? A similar question can be heard from God the Father; so He says: “Adam, where are you” (Gen. 3:9)? and: “The cry of Sodom and Gomorrah is great, and their sin is very heavy; I will go down and see whether they are doing exactly what the cry is against them, rising to Me, or not; I will know” (Gen. 18:20–21). And in another place: “Will they listen, or will they not” (Ezek. 2:5)? And in the gospel: “I will send my beloved son; perhaps when they see him they will be ashamed” (Luke 20:13). All these expressions show ignorance. But God did not say this out of ignorance, but with the intention of more conveniently achieving His goal. So He spoke to Adam in a similar way with the intention of inducing him to seek forgiveness from sin; with the Sodomites - in order to teach us never to pronounce a sentence without knowing the case itself; the prophet said in order to prevent that crazy thought, as if the prediction involuntarily leads to disobedience; in the parable of the Gospel in order to show that they had to fulfill this - to honor the Son; here - so as not to be overly curious; and together to indicate the special importance of this issue. Moreover, look what ignorance is expressed in these words, if He does not even know the one whom He supplies! He calls the slave blessed - “blessed”, he says, “that servant” - but does not say who he is; but only: “whom his master set over his servants”? and: “Blessed is that servant whom his master, when he comes, finds doing this.” It should be noted that this is not said about one property, but also about the word, and power, and gifts, and about all the duties assigned to everyone. This parable can also apply to civil leaders: everyone should use their gifts for the common good. Whether you are gifted with wisdom, or given power, whether you are rich, or have anything else, you must not use your gifts to the detriment of your fellow men, or to your own destruction. The Savior requires two qualities from the servant mentioned in the parable: prudence and fidelity, because sin comes from foolishness. He calls him “faithful” because he did not hide anything from his master’s property, and did not squander anything in vain and without purpose; and “wise” because he knew how to use the property entrusted to him properly. And we also need both of these qualities, both in order not to appropriate for ourselves what belongs to the Lord, and in order to make proper use of what is given. If one quality is not in us, then the other is imperfect. If a slave is faithful and does not steal, but destroys his property, squandering it on useless items, then this is also a great fault. If he knows how to manage the estate well, but at the same time steals, then this is again an important crime. Let those of us who have money also notice this, because the words of Christ apply not only to teachers, but also to the rich. Both of them have been entrusted with wealth - to those who teach what is more necessary, and to you, the rich, what is less necessary. If teachers generously squander more important benefits, and you do not want to show generosity even in unimportant things, and not only generosity, but also gratitude (because you are giving something that belongs to others), then what excuse will you have? However, before we talk about the punishments awaiting the unjust, let us hear how those who act properly will be rewarded. “Truly I say to you, he will put him over all his possessions.” What can compare with such an honor? What word is sufficient to express that dignity, that bliss, when the King of heaven, to whom everything belongs, places man over all his possessions? That’s why he calls him “wise” because he knows how not to waste great things for the sake of small things, but by acting prudently here, he receives heaven. 4. Further, Christ, as He always does, corrects the listener not only by presenting the reward intended for the good, but also the punishment threatened by the evil. Therefore, he added: “If that servant, being angry, says in his heart: “My master will not come soon”, and begins to beat his comrades and eat and drink with drunkards, then the master of that servant will come on a day on which he does not expect, and at an hour in which he does not think, and will cut him up, and subject him to the same fate as the hypocrites; there will be weeping and gnashing of teeth” (Matthew 24:48–51). If someone says: you see, what thought came to the servant because the day was unknown - he specifically said: “my master will not come soon” - then in response to this we will say that this thought came to him not because the day was not known, but because he was a bad slave. Why, in fact, did not the same thought occur to the wise and faithful servant? Unhappy! Although the lord delays, why are you still waiting for His coming? Why, therefore, do you not care? So, from here we learn that the Lord does not delay. Such a thought does not belong to the Lord, but to the evil servant, and therefore he is condemned. That the Lord does not hesitate, listen to Paul, who says: “The Lord is near. Do not be anxious about anything” (Phil. 4:5–6); and: “He who comes will come and will not tarry” (Heb. 10:37). But listen to what follows and notice how often Christ reminds us of the uncertainty of the day, showing how useful this uncertainty is for slaves, and contributes to their awakening from sleep. So what if some people didn't benefit from it? And other life-saving means did not bring benefit to others. The Lord does not abandon His work, however. What does He say next? “He will come on a day that he does not expect, and at an hour that he does not think,” and the most pitiful fate will befall him. Do you see how often He repeats this, showing how saving the unknown of the day is, and thereby forcing us to be in constant care? The object of His care is that we should continually watch; and since we always weaken during a happy and calm life, and are most strengthened by misfortunes, He constantly instills in us that when we are calm and carefree, then disasters appear. And as he showed this above through Noah, so he says here: when that slave gets drunk, when he goes on a rampage, then a terrible punishment is prepared for him. But let us be attentive not only to the punishment assigned to him, but also consider whether we are doing the same thing, although we do not notice it? And indeed, those who have money and do not help the poor are like such an unfaithful slave. After all, you are only a manager of your property, just like a minister of the church who manages its acquisitions. Just as the latter does not have the power to squander the treasures you give for the benefit of the poor, at will and indiscriminately, because they are given to feed the poor, so you cannot squander your treasures at your own will. Although you received a parental inheritance, and thus all property is your property, nevertheless, it all belongs to God. If you also demand that the property given by you be disposed of in accordance with your purpose, do you really think that God will not demand His property from us with greater severity, but will leave it without attention when it is wasted without any benefit? No, this can't be, it can't be. He entrusted wealth to you for this reason, so that you would give food to others at the appropriate “time.” What does it mean to give at the proper “time”? Give to the poor and hungry. Just as you entrust the management of your property to a slave like yourself, so God wants you to use this property properly. Therefore, although He may deprive you, He leaves you with you so that you have the opportunity to discover your virtue. He placed everyone in mutual need in order to make the love of one for another more ardent. But you, having received from God, not only do not give, but also beat those to whom you should give. And if not giving is a crime, then what kind of pardon will there be for the one who beats? 5. It seems to me that Christ says this about the offenders and the covetous, pronouncing upon them severe condemnation for the fact that they “beat” those whom they should nourish. I also think that He is hinting here at the sensualists: and voluptuousness will also face a severe punishment. “He eats and drinks,” he says, “with drunkards,” thereby expressing the satiety of the belly. Indeed, you did not receive property in order to enjoy luxury, but in order to give alms. Is this your own estate? It belongs to the poor, and it is only entrusted to you, even if it was your father’s inheritance, even if it was acquired by honest labor. Couldn't God take it away from you? But He does not do this by giving you the opportunity to be generous to the poor. And notice how Christ in all his parables denounces those who did not use their wealth to feed the poor. Likewise, the virgins are condemned not because they stole what belonged to others, but because they did not give away what was theirs; and he who buried his talent was not also covetous, but only did not double it; and those who despised the hungry are punished not because they took possession of someone else’s, but because they did not waste theirs, just like the mentioned slave. Let those of us notice this who please the belly and squander on feasts wealth that does not belong to them at all, but to the poor. Do not think that what God’s love for mankind commanded you to give away, as it were, is your property, is really yours. God gave it to you on loan so that you could use it profitably. So, do not consider it yours when you give Him what belongs to Him. When you lend money to someone so that he will use it to acquire some benefit, you will never say that this money was his. So God gave you wealth so that you could buy heaven with it. Therefore, do not make His infinite love for mankind the basis for your ingratitude. Think about how desirable it is to have a means that, after baptism, would resolve our sins. If the Lord had not said: give alms, then how many people would have said: oh, if only by donating property we could get rid of the disasters that threaten us! When this has become possible, then, on the contrary, they remain in negligence. But you say: I give. So what are you giving? You did not give as much as that wife who gave only two mites; did not give even half of it, not even the smallest part in comparison with it; you spend more on useless things, on feasts, on drunkenness, on extreme debauchery; either you invite others to you, then you are invited, then you live, then you force others to live; and, thus, you are preparing a severe punishment for yourself: firstly, for what you do yourself, and secondly, for what you force others to do. Remember this slave, condemned for the same thing: he ate and drank, it is said, with drunkards. Not only drunkards will be punished, but along with them and their accomplices - and very rightly, because they destroy themselves and do not care about the salvation of their neighbors. Nothing irritates God so much as neglect of the salvation of others. That is why, in order to express His anger, He ordered the slave to be cut in half. That is why He set love as a sign of His disciples, because he who loves must necessarily care about the well-being of the person he loves. So let's stick to this path; he is the very path that leads us to heaven, makes us imitators of Christ and, if possible, like God. Notice how those virtues who have chosen a home on this path are needed more than others. And if you wish, let us consider them and judge them according to the judgment of God. Let there be two paths to a virtuous life, and let one of them make good only the one who walks along it, and the other - together with his neighbor. Let's see which of them is more perfect and better elevates us to the highest degree of virtue. The Apostle Paul very often condemns the one who cares only about his own good - when I say: Paul, here I mean Christ himself - and he extols the one who strives for the good of his neighbor with praises and honors. Where can you see this? Listen to what he says to one and what to another: “Seek no one’s own, but each one the benefit of another” (1 Cor. 10:24). Do you see how he rejects one thing and prescribes another? And again: “Each of us should please his neighbor for his good and his edification” (Rom. 15:2). What follows is unspeakable praise, coupled with exhortation: and “Christ did not please himself” (Rom. 15:3). These arguments would be enough to show which side is winning. However, to make this more useful, let’s see which good deeds apply exclusively to us, and which together extend to our neighbors. Fasting, prostrate on the ground, maintaining virginity and chastity are useful for those who strive in these virtues; and what extends from us to our neighbors is almsgiving, instruction and love. Listen in this case to Paul, who says: “If I give away all my possessions and give my body to be burned, but do not have love, it profits me nothing” (1 Cor. 13:3). 6. Do you see how love itself is glorified and crowned? If you like, we will offer a third comparison. Let us suppose that another fasts, observes purity, indulges in martyrdom and is burned; and let the other, for the edification of his neighbor, postpone martyrdom, and not only postpone it, but also die without martyrdom. Which of them, upon passing from this life, will receive greater glory? We do not need to say much here and spread our speech: Blessed Paul resolves the issue, saying: “I have a desire to be resolved and to be with Christ, because this is incomparably better; but remaining in the flesh is more necessary for you” (Phil. 1:23), and thus he prefers the edification of his neighbor to the departure to Christ. To do the will of Christ means, in particular, to be with Christ; His will lies in nothing other than concern for the benefit of his neighbor. Do you want me to present you with a fourth proof? Peter! “Do you love me,” says Christ: “feed my lambs” (John 21:15); and, asking him a third time, said that this grazing is a sign of love. And this is said not only to the priests, but also to each of us who has been entrusted with at least a small flock. Do not despise it just because it is small, since My Father, He says, was well pleased with it (Luke 12:32). Each of us has a sheep, which we must lead to good pasture. A husband, getting out of bed, should only try to instill greater piety in his home and family by both deeds and words; in the same way, let the wife watch over the house, but besides this occupation, she should have another, more urgent concern that the whole family should work for the kingdom of heaven. In fact, if in everyday affairs, before engaging in household affairs, we try to fulfill social duties, so that for a careless attitude towards them we will not be subjected to imprisonment, judicial torture and all kinds of dishonor, then all the more in spiritual affairs we must try, first of all, to fulfill the affairs of the King of all, God, so as not to be sent to where teeth are gnashed. Let us seek those virtues that are both saving for ourselves and most useful for our neighbors. These are alms and prayer; however, prayer itself borrows its power and is awakened by alms. “Your prayers,” it is said, “and your alms have come as a memorial before God” (Acts 10:4). And not only prayer, but also fasting also borrows its firmness from almsgiving. If you fast without alms, then your fast is not fasting, and such a person is worse than a glutton and a drunkard, and, moreover, as much as cruelty is worse than luxury. But what am I saying – fasting? Even if you were blameless, even if you observed virginity, if you do not give alms, you will be outside the bridal chamber. What can be equal to virginity, which, due to its superiority, was not established as a necessary law in the new covenant? But it is also rejected if it is not combined with alms. If virgins are rejected because they did not give alms with due generosity, then who can receive forgiveness without it? Without a doubt, no one, even those who do not give alms, must certainly perish. If in everyday affairs no one lives for himself alone, but everyone, an artist, a warrior, a farmer, and a merchant, devotes himself to occupations for the benefit and benefit of society, then, all the more, this should be done in spiritual matters. This is mainly what life consists of; on the contrary, whoever lives only for himself and does not care about everyone else is superfluous, he is not a man, but a monster of the human race. What will happen, you say, if I leave what is mine and take care of someone else’s? No; It cannot be that one who cares about the affairs of others does not at the same time care about his own. Indeed, whoever cares about the well-being of others will never offend, he will begin to care about everyone, he will help everyone according to his strength; will not take anything from anyone, will not extort anything, will not deceive anyone, nor bear false witness; He will abstain from all vice, he will preserve all virtue, he will pray for his enemies, he will do good to those who plot against him, he will not quarrel with anyone, he will not slander anyone, even if he himself heard countless blasphemies, but he will say along with the apostle: “Whoever is weak, with whom would I not be weak? Who is tempted, for whom would I not be enflamed” (2 Cor. 11:29)? If you look only for your own, then you will not try at all for someone else’s. Having thus become convinced that it is impossible for someone who does not care about the common good to be saved, and looking at the servant who was cut in half, and at the one who buried his talent, let us rather choose this path (of serving our neighbors) in order to receive eternal life, which may we all be worthy of through the grace and love of our Lord Jesus Christ, to whom be glory forever and ever. Amen. You might be interested in: