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Let [no one] consider it pitiful for someone who ended his life in a foreign land, who passed away from this world in the desert. It is not he who is worthy of pity, but the one who dies in sins, even if he ended his life on his bed, in his own home, even in the presence of his friends. And no one told me these empty, laughable and reckless speeches: such and such died more dishonorably than a dog - no one he knew was with him; There was not even a decent burial given to him, but with the contributions from various people, everything that was needed for the burial was arranged. This does not mean, O man, to die more dishonorably than a dog, because what harm did such a person suffer? It is only bad if he did not have the clothing of virtue to cover himself. That everything else does not cause any harm to the virtuous, be convinced from the fact that most of the righteous, I mean the prophets and apostles, with the exception of a few, it is unknown where they were buried: some were beheaded, others, being stoned, thus ended their lives, others, having given themselves over to countless and varied punishments, all suffered for Christ. But no one will dare to say about them that their death was dishonorable, but will say, following the Divine Scripture: “The death of his saints is honorable before the Lord” (Ps. 116:5). And just as it calls the death of the saints honorable, so, listen, it calls the death of sinners: “Death,” he says, “of sinners is cruel” (see Ps. 33:22). Even if someone lost his life in his home, in the presence of his wife and children, in a meeting of relatives and acquaintances, but if he did not have virtue, his death is cruel. On the contrary, he who has acquired virtue, even if he died in a foreign land, cast to the ground, - and what am I saying: in a foreign land or on earth? - even if he fell into the hands of robbers, even if he became the prey of wild beasts, his death would be honorable. Tell me: was not the son of Zechariah beheaded? And did not Stephen, the first to be adorned with the crown of martyrdom, die by being stoned? And isn’t that why they are especially glorified and sung throughout the universe? Considering all this, let us not consider those who die in a foreign land pitiful, nor please those who are separated from life in their own home; but, following the rule of Divine Scripture, we will please those who lived in virtue and so died, and recognize those who die in sins as unfortunate. Just as a virtuous person is promoted to a better life, receiving retribution for his labors, so one who does not have virtue, when dying, already experiences the beginnings of torment, and, giving an account of his deeds, is subjected to unbearable suffering. When thinking about this, one must therefore take care of virtue and in real life, as in a race, strive in such a way that at the end of the spectacle you will be adorned with a bright crown and not repent in vain. While the time of exploits continues, we can, if we want, put aside laziness and excel in virtue in order to receive the crowns that are set before us (1). Don’t you know that death is often much better than life, but for many people life is very miserable, no better than death for others. One should not always despise life and should not always avoid the end of life. On the contrary, an evil end must always be avoided. Both [life and death] in themselves are neither evil nor good, but whether they are one or the other will depend on the end. What is more blessed than John's death and what is more pitiful than Herod's? Even after death, he aroused fear in the living: “At that time Herod the tetrarch heard the rumor about Jesus and said to those serving with him: This is John the Baptist; he rose from the dead, and therefore miracles were done by him” (Matthew 14:1, 2) - John, whom I put to death (4). Death will be precious not because another will die in his home, on his bed or among his family, but because we will die bravely and courageously for the truth. That such death is precious, the whole universe testifies to this. Although the death of kings and chiefs is famous, and is sometimes revered by their families, it is not like the death of those fishermen who died not in the natural order, but with great virtue and perfect victory, and whose tombs are revered throughout the world. One had his head cut off, another was quartered, another was stoned. They are revered all the more because they died such a death, since they died for the sake of the peace of the universe. Just as even less enterprising leaders are highly revered after death for the labors that they undertook for worldly affairs and fell in battle, so the apostles who died for the Churches, their world, received crowns and are more and more revered after death. If their King trampled death underfoot, then, of course, the leaders also had to imitate their King. So, let us not grieve for those whose heads were cut off, and we will not please those who die in their home: this is not bliss, but it is not grief. But those who die courageously for the truth and carry to the grave like clothing a good life, which is much more precious than golden robes, should be considered blessed. Another, leaving the man dying for the truth naked and considering him unworthy of burial, thus decorates him more, inflicting on him a grave shame for the labor incurred for the sake of the truth. He does not make him pitiful, but blessed, since such clothes are not eaten by moths, are not worn away by worms, are not stolen by thieves, are not destroyed by time, and the earth does not rot: it remains incorruptible and adorns the one clothed in it more than the sun and the crown of stars adorn the sky. Let us desire this kind of death for the public good. But why not for our self-interest and benefit? I say this so that we prepare ourselves for the labors that come from day to day for the sake of piety. And now, if we wish, we die a repeated death. How can a mortal man die multiple times? When he is mortal, he will die only once; and if he dies often, then it is clear that he is immortal: after all, the living dies, and the one who dies does not die again. A new question arises: he is not mortal. If he were mortal, how would he die again? He is not immortal either: if he were immortal, then how did Paul say: “For Your sake we are killed every day” (Rom. 8:36), and again: truly, truly, I say to you: “I die every day: I am testified of this by your praise” (1 Cor. 15:31). He thought about humiliation and harm, and not about doing virtue (since all people are destined to die one day), which is why he said: I die every day. As much time as God gave for his life, Paul remained, always dying; he did not want to remain a debtor, but considered it his duty to die every day. What are we showing that is equal to this? Look who is given to rest in this way: the poor, the weak, the not eloquent. The prophet calls their death peace, because there is nothing like that peace when another blameless person strives for that path, outside the earthly fatherland. Just as a person close to death gives rules and commands regarding his home, wife and children and arranges everything as he wishes, although this does not concern him anymore, and then thinks about nothing more than death, so - especially the one who has collected so many treasures with which he can confidently appear before God. His soul will stand before God after sacred death removes the burden of sins; a light spirit will ascend to heaven and confidently rush to God when an evil conscience is taken away from him - without fear of any punishment and without fear that the gates of heaven should be closed for him, leaving the body willingly, without battle or struggle, not forcibly drawn by the leaders and not suddenly carried away, and he should not be afraid because of any sin, nor doubt because of evil. Cheerfully and willingly, he gives himself to them, like a youth looking for a nurse, father or mother, knowing full well that he is not called for torment and eternal death, but for royal honor and the meal prepared for all the good, and realizing that the body that he leaves for a while, he will receive again with great glory and honor (4). Death comes from sins, which is why Scripture says: “live a long time, and so that years of life may be added to you” (Prov. 9:18); “so that your days may be long on earth” (Ex. 20:12); do not indulge in sin, and do not be foolish: why should you die at the wrong time (Eccl. 7:17), and in another place: “I will make the number of your days complete” (Ex. 23:26). But we know very well that some deaths happen in a timely manner, while others are untimely; some by righteousness, others by sins. But can there be untimely deaths due to virtues? “Delighted,” they say, “so that malice does not change his mind” (Wis. 4:11). From here it is clear that death can be untimely, according to the definition of wisdom and according to the mercy of God. Accept, says the Lord, Josiah, so that he does not see the evils to come. You see that [not only] as a result of disasters, but also by the mercy of God, there are either untimely death or old age. It is said: “so that your days may be lengthened on earth” (Ex. 20:12). But there is another kind of old age for sins, according to what was said about Cain: “for this, whoever kills Cain will have sevenfold vengeance” (Gen. 4:15), as others explained this on another occasion, and as we also explained in our interpretation of Zechariah. And Paul says: “That is why many of you are weak and sick, and many are dying” (1 Cor. 11:30). It is clear that we have found two reasons for timely and untimely death, opposite to each other: righteousness and sin. Let's see if we can't find other reasons as well. Yes, we find, precisely - although you do not believe it - that God can cause illness or offense in people. They die not only because of human machinations, but also by God’s permission, like those on whom the tower (of Siloam) fell, about whom Jesus said: “Or do you think that those eighteen people on whom the tower of Siloam fell and killed them were more guilty than all those living in Jerusalem?” (Luke 13:4). But there is another reason for timely death, as it happened to Paul. It was not in vain and not unrighteously that this righteous man lived long: “but it is more necessary for you to remain in the flesh” (Phil. 1:24), otherwise he would have quickly gone to Christ: he wanted to remain in the flesh for the sake of preaching. Likewise, the prophets, for the same reasons, led long lives for the benefit of many. We have already shown three causes of timely and untimely death; do you also want to know the fourth reason? Abraham was renewed from old age to youth to bear children. Do you also want to know the fifth reason, which is ineffable and amazing? The death of the infants who were killed during the cruel reign of the wicked Herod: they were killed not because of righteousness or sins and were not raptured because of malice, but were killed due to the hardness of the heart: Herod killed them out of his malice. Why, they will say, did they die during the flood? We will say: they were destroyed by the command of God for their sins. And why – Israeli babies? Why - the firstborn of Egypt? And those for some reason. Like those who were destroyed in the flood, and those who were killed by Herod, and those who were killed in Egypt: all for different reasons. Since the causes of death of individual people are different, it is necessary to investigate what they are. During the time of Noah - so that evil would not spread, during the time of Christ - not so; The Egyptians died for the sins of their fathers, and the Israelites because of the wickedness of the Egyptians. But if you tell me why He did not destroy all sinners at once, then I will say: judgment will come. If someone says that the babies killed by Herod were killed for the wrong reasons, because if they were sinners, they could have reformed, and if they were righteous, then they were offended, then we will say that in reality this is not so. God knows how to reward even those who are barely born, when He even says about the unborn, who has not done anything good or evil: “The older will be in bondage to the younger” (Rom. 9:12), and also: “Jacob I have loved, but Esau I have hated” (Rom. 9:13), and this is said regarding the future, since God knows what direction they are. It is clear that newborns, if they are good, are pleasing to God, and if they are evil, then death is more beneficial for them, so that they do not become evil. But how, they will say, is one to understand the following: if a thief or criminal is put to death, then did God really command that he should die an evil death? Such a command did not come from God, but from malice. He abused his freedom, he himself was the cause of his death, he himself took upon himself the yoke of death, as the wise one says: “they drew it with their hands” (Wis. 1:16). But if someone falls rapidly, is it not God who causes such death? Or maybe he fell due to negligence? If God allows him to die in this way, then he knows perfectly the reasons for this. If any strangled person dies, then God does not want this, but allows it according to the proud will of such people. In the same way, when a traveler is attacked by thieves, sometimes He allows one traveler to pass and saves him, and sometimes He allows another to die so as not to destroy freedom. So, we believe that one death happens by the command and will of God, and the other by his permission, although against his will - the murderer condemned himself. God does not help everywhere, although He wants us to trust in Him; He never despises, so that they do not think that His creations do not have providence and care for themselves. It is clear that death, determined for people by God, is not inevitable, but that God cancels the already pronounced decision regarding death, as a result of repentance, when a righteous person or a sinner resorts to it. And a decision was made regarding the righteous Hezekiah, but with his tears he changed the decision. Thus, God wants death to occur not only by nature, but also by righteousness or sins, so that we may be able to avoid untimely death by our righteousness. But they will say: what is the benefit now when I hear that the first man died due to his sins, while I, although I maintain some righteousness, nevertheless die, destroyed by the same punishment? If you are righteous, you can avoid untimely death; if you are a sinner, then you cannot. At that time this mattered, but now God commanded that death should be counted as nothing (4). People who daily lead a wrong life, as well as participants in their crimes, always live in great fear and confusion and are in constant death. Nothing prevents us from calling it death; there is something heavier than even death itself. Death is liberation from troubles, from the evils that keep us bound, and the release of the soul from the bonds of the body. When such resolution occurs, all worries cease along with it. Wrong life is the cause of many crimes, since it produces vices and often inflames them very strongly. Everyone is, as it were, tied with his own rope, and as a result of an unjust life, entanglement occurs. Of course, there are other circumstances that make life sad and even without guilt, such as labor to secure one’s livelihood, fatal illnesses, losses, reproaches, accusations, deceit, very common sorrows, and much more. But when sin is present, this untamable beast, then again there is no consolation. See the wandering and fugitive Cain, leading a troubled life (4). For some it seems incredible that a body that has turned to dust can rise again, come to life again. And regarding the soul, no one can doubt: even philosophers do not disagree about the immortality of the soul, although they were pagans. In fact, what is death if not the separation of the soul from the body? When the soul is separated, which always lives and cannot die, since it came from the inspiration of God, then only one body dies, because with us one part is mortal and the other is immortal. When the soul, which is invisible to bodily eyes, is separated, it is received by the Angels and placed either in the bosom of Abraham, if it is a believer, or in the underworld prison, if it is a sinner, until a certain day comes, on which it will again take its body and before the throne of Christ, the true Judge, will give an account of its deeds (5). Death is terrible and filled with great horror, but not for those who know the highest wisdom. Whoever knows nothing clearly about the future, but considers death to be destruction and the end of life, it is natural for him to fear and be horrified by it, because he seems to fade into oblivion. And we, who by the grace of God have come to know His unknown and secret wisdom and consider death to be a migration, we would be wrong if we began to tremble at it; on the contrary, we should rejoice and be in good spirits, and because, leaving this temporary life, we move on to another, much better, more brilliant and without end (9). Our upcoming and expected death disposes us to be moderate, chaste, abstinent and to abstain from all evil. And after that, or, better said, before that, she already brought us other, very many benefits. Hence the martyr's crowns, the apostolic awards; This is how Abel was justified; This is how Abraham was justified by bringing his son to the slaughter; This is how John, who was killed for Christ, was justified; This is how the three youths were justified; This is how Daniel was justified. If we wish, then not only death, but even the devil himself will not be able to harm us. In addition, it must be said that immortality awaits us, that after short-term admonitions we will safely enjoy future benefits, having been prepared in the present life, having been instructed, as if in some school, by illnesses, sorrows, temptations, poverty and other disasters that seem to us in order to become capable of accepting future benefits (11). You might be interested in: