Беседа 78

“Then the kingdom of heaven will be like ten virgins, who took their lamps and went out to meet the bridegroom. Of these, five were wise and five were foolish. The foolish ones took their lamps and took no oil with them. The wise, together with their lamps, took oil in their vessels. And how the groom slowed down." (Matthew 25:1–5ff.) The difference between the parable of the virgins and other similar parables. – Virginity, devoid of works of mercy, is condemned on a par with adultery. “Nothing can save us except our own deeds.” – Correction after death does not bring any benefit. – The difference between the parable of the talents, as presented in Matthew, and that presented in Luke. - Explanation of the parable. – All gifts of God must be used for the benefit of others. – About the proper use of language. – An exhortation to imitate the example of Christ in the use of language. 1. These parables are similar to the previous parable about the unfaithful servant who squandered his master’s property. There are four of them, and they all convince us in different ways of one thing: namely, that we try to give alms and help our neighbors in everything we can, since otherwise it is impossible to be saved. But in those parables they speak in general about every kindness that we should show to our neighbors. And in the parable of the virgins, it speaks in particular about monetary alms, and it speaks more strongly than in the previous parable. By this parable a slave who beats his comrades, drinks with drunkards, wastes and destroys his master’s property is condemned to torment; and this is also the one who does not try to benefit his neighbor, and does not give generously to the poor from his property. The virgins had oil, but not much, and therefore are punished. But why does Christ in this parable represent not just any person, but virgins? He exalted virginity when he said: “There are eunuchs who have made themselves eunuchs for the Kingdom of Heaven”; and: “Whoever can contain it, let him contain it” (Matthew 19:12). In addition, He knew the high opinion of many about virginity. It is by its nature a great thing, which is evident from the fact that just as in the Old Testament it was not kept even by saints and great men, so in the New it was not made a necessary law. Christ did not give a commandment about it, but left it to the will of those who listened. That is why Paul says: “Concerning virginity I have no commandment from the Lord” (1 Cor. 7:25). I praise the one who maintains virginity, but I do not force the one who does not want to be a virgin, and I do not make advice into law. And so, since virginity is a great matter, and many had a high concept of it, so that anyone, keeping it, does not give in to carelessness, as if he had already completed everything, and does not begin to care about other things, Christ gives this parable, which can convince that virginity, even if it is combined with all other virtues, being alien to works of mercy, is condemned along with adulterous people; both the inhuman and the merciless are placed on an equal footing with them. And quite rightly: those are possessed by carnal passion, while foolish virgins are possessed by the love of money. Carnal passion and love of money are not equal in strength; the first is stronger and more painful. Therefore, the weaker the enemy, the less deserving of forgiveness the defeated virgins are. That is why Christ calls them holy fools, because they, having accomplished a greater feat, lost everything for failing to accomplish a lesser one. Here He calls lamps the very gift of virginity, the purity of holiness, and oil – love for mankind, mercy and helping the poor. “And when the bridegroom lingered, they all dozed off and fell asleep” (Matthew 25:5). He shows that there will be a considerable period of time, thereby removing from the disciples the thought of the imminent coming of His kingdom. They hoped for such a coming; therefore He continually suppresses this hope in them. Moreover, He makes it clear that death is a dream. “And they fell asleep,” it says. “But at midnight there was a cry” (Matthew 25:6). He says this either in accordance with the parable, or showing that the resurrection will happen at night. Paul also mentions the cry, saying: “With a shout, with the voice of the Archangel and the trumpet of God, he will come down from heaven” (1 Thess. 4:16). What do the pipes mean? And what does the cry mean? “The groom is coming. Then all the virgins stood up and trimmed their lamps. But the foolish said to the wise, “Give us your oil” (Matthew 25:7–8). The Savior again calls them holy fools to show that there is nothing more stupid than those who collect money here and go without everything to where philanthropy and a lot of oil are especially needed. They were holy fools not only for this reason, but also because they hoped to get oil from the wise virgins, and looked for it at the wrong time, although these virgins were extremely philanthropic, for which they became especially famous. And the holy fools do not ask them for everything - “Give us,” they say, “your oil,” - and they indicate an extreme need, saying: “because our lamps are going out.” But despite all this, they were refused, and neither the philanthropy of those from whom they asked, nor the ease of fulfillment of the request, nor the necessity and need of what they asked helped them get what they asked. What does this teach us? Because if our own affairs change us, then no one will be able to help us, and not because they don’t want to, but because they can’t. And the virgins refer to impossibility. Blessed Abraham also explained this when he said: “Between us and you there is a great gulf, so that those who want to cross from here to you cannot” (Luke 16:26). “Rather, go to those who sell and buy for yourself” (Matthew 25:9). Who are these sellers? Poor. Where are they? They are here, and now it is only necessary to find them, and not at that time. 2. Do you see how the poor benefit us? If you eliminate them, you will lose your great hope of salvation. So, here we must stock up on oil, so that when the time demands, we can use it: the present, and not the future, is the time of preparation. Therefore, do not waste your property in vain on luxury and for empty glory, because there you will need a lot of oil. Having heard the answer of the wise virgins, the holy fools went to buy oil, but did not acquire anything. Christ says this either for the sake of the flow and connection of the parable, or to show that even though we have become more philanthropic after death, we will not derive any benefit from this and will not escape punishment. Likewise, their zeal did not benefit the virgins, because they were not here, but there they were already going to the sellers, just as it did not benefit the rich man when he became so philanthropic that he began to care even about his relatives. The one who passed by the one lying at the gate, hastens to snatch from danger and from Gehenna those whom he no longer sees, and asks to send someone to them to notify them about this. And yet he received no benefit, just like the virgins. After they, having received such an answer, left, “the bridegroom came, and those who were ready went in with him to the wedding feast” (Matthew 25:10); and for the holy fools the doors were closed. After many efforts, after great labors, after this cruel battle and victories over the strong attractions of nature, they, ashamed, with downcast eyes, walked away with their lamps extinguished. There is nothing darker than virginity, which is devoid of mercy, which is why many people usually call the unmerciful the darkened. So, where is the benefit of virginity, when those virgins did not even see the groom and, after knocking on doors, achieved nothing, but heard this terrible voice: move away, “I don’t know you”? When Christ himself said this, there is nothing left to expect except Gehenna and unbearable torment; Moreover, these words are more terrible and even Gehenna itself. They are also spoken to those who practice iniquity. “Watch therefore, for you know neither the day nor the hour” (Matthew 25:13). Do you see how often Christ adds these words, showing that ignorance of the hour of death is beneficial for us? Where are those now who lead a careless life and, in response to our accusations, say that when they die they will leave everything to the poor? Let them hear these words and correct themselves. And in fact, many, having been kidnapped by sudden death, could not do this at that time, and did not have time to announce their will to their relatives. So, this parable talks about monetary alms; and the one following her speaks against those who do not want to help their neighbors either with money, or words, or patronage, or anything else, but hide everything. But why is the face of the king presented in this parable, and the groom in that parable? To teach us how close Christ is to those virgins who give their substance to the poor; This is precisely what virginity consists of. That’s why Paul defines this virtue this way: “The unmarried woman,” He says, “takes care about the things of the Lord, how to please the Lord,... decently and continually... without distraction” (1 Cor. 7:34-35). This is what I advise, he says. If the Evangelist Luke says something different in the parable about the talents, then I will say to this that one parable speaks about one thing, and another about another. In Luke’s parable, different benefits resulted from the same amount, because from one mina one acquired five, another ten, each therefore received a different reward; here, on the contrary, and therefore the reward is the same. He who received two talents gained two; likewise the one who received five, five also acquired; and there, since from the same amount one acquired more, the other less, then in all fairness they are not awarded the same reward. But note that everywhere a report is not required soon. So, having given the vineyard to the farmers, the owner left, and here, too, having distributed the money, he left; and all this in order to show us His long-suffering. It also seems to me that Christ is making a hint of the resurrection. But here He does not mean only farmers and the vineyard, but all laborers in general, because He reasoned not only with the rulers and the Jews, but with everyone in general. Those returning the money frankly admit what they purchased and what they took from the master. One says: “Sir! You gave me five talents" (Matt. 25:20); and the other is “two”; and they show by this that he provided them with an opportunity to benefit, and they thank him, attributing everything to him. What does the gentleman say to this? “Well done, good and faithful servant! (since it is characteristic of goodness to care about the benefit of one’s neighbor), you have been faithful in small things, I will put you over many things; enter into the joy of your master” (Matthew 25:21). With these words He shows complete bliss. But one of them says it wrong; but what about? “I knew you that you were a cruel man, reaping where you did not sow, and gathering where you did not scatter, and, being afraid, I went and hid your talent in the ground; here is yours” (Matthew 25:24–25). What did his master say to him? “Therefore it was necessary for you to give my silver to the merchants” (Matthew 25:27), that is, you needed to consult and negotiate with them. "But they don't listen to me?" It's none of your business. What words could be more condescending? 3. People do not do this, but the lender himself is forced to demand. The king is different; he says: “It should have been given to you,” and the claim should have been given to me. “Having come, I would have received what is mine with profit,” meaning the usurpity of preaching - the manifestation of works. You should have done the easier part and left me the more difficult part. But since the slave did not fulfill this, the master says: “Take the talent from him and give to the one who has ten talents, for to everyone who has it will be given and he will have an abundance, but from the one who does not have, even what he has will be taken away” (Matthew 25:28-29). What does this show? He who has received the gift of speech and teaching for the benefit of others and does not use it will destroy the gift itself. On the contrary, whoever cares about him will receive even more, while he also loses what he received. However, in addition to this loss, the idle lover also faces unbearable torment, and along with the torment, a sentence of terrible condemnation. “Throw the worthless servant,” he says, “throw into outer darkness: there will be weeping and gnashing of teeth” (Matthew 25:30). Do you see that not only the predator, the covetous and the one who does evil is subjected to the most terrible torment, but also the one who does not do good? So let us heed these words. While there is time, let us strive for our salvation; let us stock up on oil for the lamps; We will buy for talent. If we are lazy here and begin to live carelessly, then no one there will show us compassion, even if we shed rivers of tears. Dressed in unclean clothes, he blamed himself, and yet received no benefit. The one who had one talent returned the silver entrusted to him - and, however, was condemned. The virgins also begged, approached and knocked - and all in vain and in vain. So, knowing this, let us use money, diligence and patronage, and all for the benefit of our neighbor. By talents here we mean what is in the power of everyone - either patronage, or property, or learning, or something similar. Therefore, no one should say: I have one talent and can’t do anything. You can earn approval with one. You are no poorer than that widow, no lower in rank than Peter and John, who were from the common people and uneducated, and yet, because they were diligent and did everything for the common good, they received a heavenly inheritance. Truly, nothing is more pleasing to God than a life that is useful to everyone. That is why God gave us the gift of speech, and arms, and legs, and bodily strength, and mind, and understanding, so that we could use all this for our own salvation and for the benefit of our neighbors. We need the word not only for hymns and thanksgiving, but also useful for teaching and consolation. If we use it in this way, then we compete with the Lord; if on the contrary, then to the devil. So Peter, when he confessed Christ, was called blessed, as having spoken at the inspiration of the Father; when he was afraid of the cross and denied, he was cruelly reproached, as if he had acted according to the instructions of the devil. So, if there is such a condemnation for words spoken out of ignorance, then what kind of forgiveness do we deserve when we sin arbitrarily in many ways? Let us speak in such a way that it is obvious that we are speaking the words of Christ. I not only pronounce the words of Christ when I say: “Rise and walk” (Matthew 9:5), and when I say: “Tabitha! arise" (Acts. 9:40); but also especially when, being slandered, I bless, and when, being offended, I pray for the one who offended. Before I said that our tongue is a hand that touches the feet of God; Now I will say even more: our language imitates the language of Christ if it makes the proper effort to pronounce what is pleasing to Him. What words, according to His will, should we pronounce? Words filled with mercy and meekness, similar to those He uttered to His offenders: “There is no demon in Me” (John 8:49); and again: “If I have said something bad, show what is bad” (John 18:23). If you speak like this, if you speak to correct your neighbor, then you have a tongue similar to His language. God himself confirms this: “If you bring the precious out of the worthless, you will be like My mouth” (Jer. 15:19). So, when your tongue will be like the tongue of Christ, and your mouth will be like the mouth of the Father, and when you will become the temple of the Holy Spirit, then what honor can compare with this? Your lips would not shine as much if they were made of gold and precious stones as they do if they were adorned with modesty. Indeed, what could be more pleasant than lips that know no offense, but are zealous for a blessing? If you cannot bless the one who curses, at least remain silent, and do so until, with due diligence and gradual success, you achieve this and acquire the lips about which we spoke. 4. Do not consider these words impudent. The Lord loves mankind, and this gift is the gift of His goodness. But this is what is daring: to have a mouth like the devil’s, and to have a tongue like the tongue of an evil spirit, especially for one who participates in such high sacraments and partakes of the very flesh of the Lord. So, thinking about this, imitate the Lord to the best of your ability. When you become such, then the devil himself will no longer be able to resist you, because he knows the banner of gift, he knows the weapon of Christ with which he was struck. What kind of weapon is this? Humility and meekness. And Christ, when he defeated and crushed the devil who approached Him on the mountain, did not let Him know that He was the Christ; but he entangled him with words like nets, defeated him with humility, and drove him away from Himself with meekness. Do the same when you see a person approaching you with the malice of the devil, so win! Christ has given you the power to become like Him according to your strength. Don't be afraid when you hear this. It's scary not to be like Him. So, speak as He does, and then you will become like Him, as much as is possible for man. That is why the one who speaks in this way is superior to the one who prophesies; this is purely a gift, but here is your work and feat. Teach your soul to form a mouth like the mouth of Christ. She can do it if she wants; she knows this art, unless she is careless. But how, you ask, do you form such a mouth? From what colors, from what material? No paints or matter are needed for this, but only virtue, modesty and humility are needed. Let us now see how the lips of the devil are formed, so that we never have them. How are they formed? Curses, curses, slander, perjury. When a person speaks like the devil, he also acquires his tongue. So, what excuse will we have, or rather, what punishment will we not be subject to for allowing ourselves to utter devilish words with the very tongue with which we are worthy to eat the flesh of the Lord? Let us not allow ourselves to do this, but let us make every effort to teach our tongue to imitate our Lord. And if we teach him this, then with great boldness we will appear at the judgment seat of Christ. If anyone does not know how to speak in this way, the Judge will not even listen to him. Just as a Roman judge will not understand a defendant who cannot speak Roman, so Christ will not understand you and will not listen to you if you do not speak like Him. Let us learn to speak as our King is accustomed to listening; let us try to imitate His language. If sadness befalls you, be careful that excessive despondency does not change your lips; but speak like Christ. After all, he was sad about Lazarus and Judas. If fear attacks you, try again to speak like Him. After all, He was in fear for you when He arranged your salvation. You also say: “Nevertheless, not as I will, but as You will” (Matthew 26:39). If you cry, cry moderately, like Him. Whether you endure slander and sorrow, accept it all like Christ. After all, He was slandered, and He grieved, and said: “My soul is grieved unto death” (Matthew 26:38). And in everything in general, Christ showed you an example so that you observe the same moderation and do not violate the rules given to you. Thus, you can have a mouth like the mouth of Christ. Thus, while still on earth, you will have a tongue similar to the tongue of Him who sits in heaven - when you observe moderation in despondency, in anger, in sadness, in sorrow. How many of you would like to see Christ! And so, if we try, we can not only see Him, but also be like Him. Let's not hesitate. The lips of prophets are not so pleasing to the Lord as the lips of meek and humble people. “Many will say to Me...,” says the Lord, “did we not prophesy in Your name?...And then I will declare to them: I never knew you” (Matthew 7:22–23). And the lips of Moses, who was very humble and meek (“Moses,” it is said, “was the meekest man of all the people on earth,” Num. 12:3), were so pleasant and kind to the Lord that He spoke to Moses, so to speak, face to face, lip to mouth, as with each other. Now you have no power over demons; When you have a mouth like the mouth of Christ, you will have power over the fire of Gehenna. You will have power over the abyss of fire and you will say to it: “Be still, cease” (Mk. 4:39), and you will boldly ascend into heaven and receive the kingdom, which may we all be worthy of through the grace and love of our Lord Jesus Christ, to whom, with the Father and the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. You might be interested in: