馬太福音講道集 第 78 章

"Now from the fig tree learn the parable."

"When its branch is now become tender, and it putteth forth its leaves, ye know that the summer is nigh."

"So likewise ye, when ye shall see all these things, know that it is nigh, even at the doors."

Since He had said that "immediately after the tribulation of those days" these things should be, and they on their part were inquiring after how long a time this would be, and were longing to know the very day precisely, for this reason He sets before them also the example of the fig tree, showing that the interval is not great, but that His coming will follow close thereupon in due order;

which indeed He made plain not by the parable only, but also by the words that follow after these, saying:

"Know that it is nigh, even at the doors."

And from this He prophesies also another thing, namely, a spiritual summer, and a calm that shall come upon the righteous in that day after the present winter;

but to the sinners, on the contrary, a winter following upon summer;

which He made plain in what follows, saying that while they are living in luxury the day shall come upon them.

But not for this reason only did He set down this saying about the fig tree, that He might indicate the interval of time;

for it was possible to set this forth in another way also;

but that from this too He might confirm that the word would thus most assuredly come to pass.

For as this must needs be, so also must that.

For indeed, wheresoever He would speak of that which shall by all means come to pass, He brings forward natural necessities into the midst—both He Himself, and the blessed Paul imitating Him.

Wherefore also, discoursing concerning the resurrection, He saith:

"The grain of wheat, falling into the ground, except it die, abideth alone;"

"but if it die, it beareth much fruit."

Whence also the blessed Paul, having been so taught, made use of the same illustration, when discoursing to the Corinthians concerning the resurrection.

"Thou fool," saith he, "that which thou sowest is not quickened, except it die."

Then, that they might not again quickly come back to it and ask, "When?", He leads them on to the remembrance of the things that were past, saying:

"Verily I say unto you, This generation shall not pass away, till all these things be accomplished."

"All these things"—what sort of things? Tell me.

The things concerning Jerusalem, the things concerning the wars, the things concerning the famines, the things concerning the pestilences, the things concerning the earthquakes, the things concerning the false Christs, the things concerning the false prophets, the sowing of the Gospel everywhere, the insurrections, the tumults, and all the other things which we have said would come to pass up until His coming.

How then, saith one, did He say "this generation"? He was not speaking of the generation then living, but of that of the faithful.

For He is wont to characterize a generation not by times only, but also by the manner of religion and of conduct;

"This is the generation of them that seek the Lord."

and again, "The Gospel shall be preached;"

this also He indicates here, saying that all these things shall by all means come to pass, and the generation of the faithful shall remain, being cut off by none of the things that have been mentioned.

Nay, even Jerusalem shall perish, and the greater part of the Jews shall be made to vanish away, but of this generation nothing shall prevail against it—neither famine, nor pestilence, nor earthquake, nor the tumults of wars, nor false Christs, nor false prophets, nor deceivers, nor betrayers, nor those who cause offense, nor false brethren, nor any other such trial whatsoever.

Then, leading them yet more unto faith, He saith:

"Heaven and earth shall pass away, but my words shall not pass away;"

that is to say, these things which are fixed fast and immovable shall more easily be made to vanish, than that aught of my words should fall to the ground.

And let him who gainsayeth concerning these things sift the sayings that have been spoken, and having found them true (for find them so he assuredly will), let him from the things past believe also the things to come, and let him examine all things with exactness, and he shall see the issue of the events bearing witness to the truth of the prophecy.

And the elements He set forth in the midst, at once showing that the Church is more precious than both heaven and earth;

and at the same time showing Himself hereby also to be the Creator of the universe.

For since He had discoursed concerning the consummation, a matter disbelieved by many, He brought heaven and earth into the midst, displaying His unspeakable power, and with much authority declaring that He is Lord of the universe, and by these things rendering His sayings worthy of credit even to those who greatly doubt.

"But of that day and hour knoweth no one, not even the angels of the heavens, neither the Son, but the Father only."

By saying, "not even the angels," He stopped their mouths, so that they should not seek to learn that which those beings know not;

and by saying, "neither the Son," He hinders them not only from learning, but even from seeking.

This, this is what He said. Observe how, after the Resurrection, when He saw that they had become more curious, He silenced them the more forcefully.

For now indeed He has told them many proofs, even countless ones;

but then simply, 'It is not for you to know times or seasons.'

Then, so that they might not say, 'We have been left at a loss, we have been spurned, we are not even worthy of this,'

He says, 'which the Father has set within His own authority.'

For indeed it was of great concern to Him to honour them and to hide nothing from them.

For this reason He refers the matter itself to His Father, both making the thing awesome, and by that inquiry walling off from them what had been said;

since if this is not so, but He is ignorant, when will He come to know? Surely together with us? And who could say this? Now the Father He knows clearly, and so clearly as the Father knows the Son;

yet is He ignorant of the day? Then again, the Spirit searches even the deep things of God;

yet does He Himself not even know the time of the judgement? But how one must judge He knows, and He is acquainted with each man's secret things;

yet that which is far more trivial than this, of this was He to be ignorant? And how, if all things were made through Him, and without Him was not even one thing made, was He ignorant of the day? For He who made the ages, it is plain, made the times also;

and if the times, then the day also;

how then is He ignorant of that which He made? (2)

And you, on the one hand, claim to know even His essence, but that the Son does not know even the day — the Son, who is continually in the bosom of the Father? And yet the essence is far greater than the days, indeed infinitely greater.

How then, while granting to yourselves the greater, do you not concede even the lesser to the Son, in whom are hidden all the treasures of wisdom and knowledge? But neither do you know what God is in His essence, though you rave over these things ten thousand times over;

nor is the Son ignorant of the day, but on the contrary knows it exceedingly well.

Therefore, having told all things — both the times and the seasons — and having brought them to the very doors ('For it is near, even at the doors,' He says), He kept silent about the day.

'For if you seek a day and an hour,' He says, 'you shall not hear it from Me;'

'but if seasons and preliminary signs, then hiding nothing I will tell you all with exactness.'

'For that I am not ignorant, I have shown through many things, in speaking of the intervals, and of all that shall come to pass, and of how much lies from this present time up to that very day;'

'(for this the parable of the fig tree made plain,) and I have brought you to the very forecourt of them;'

'but if I do not open the doors to you, this too I do for your benefit.'

And that you may learn from yet another quarter that His keeping silence was not from ignorance, observe how, along with what has been said, He adds also another sign;

'And just as in the days of Noah they were eating and drinking, marrying and giving in marriage, until the day that the flood came, and took them all away;'

'so also shall the coming of the Son of Man be.'

And this He said, making plain that He will come suddenly, and unexpectedly, and while the greater part are living in luxury.

For Paul too says this very thing, writing thus:

'When they say, Peace and safety, then sudden destruction comes upon them;'

and making plain its unexpectedness, he said:

'As travail comes upon a woman with child.'

How then does He say, 'after the tribulation of those days'? For if there is then luxury, and peace, and safety, as Paul says, how does He say, 'after the tribulation of those days'? If luxury, how tribulation? Luxury for those who are in an insensible condition, and peace.

For this reason he did not say, 'When there shall be peace,' but, 'When they say, Peace and safety,' pointing out their insensibility, like that of the men in Noah's time, in that they were revelling amid such evils.

But not so the righteous; rather, they were passing their time in tribulation and dejection.

From this He shows that, when Antichrist has come, the practices of unseemly pleasures will be intensified among the lawless and among those who have despaired of their own salvation.

Then gluttonies, then carousings and drunken revels.

Wherefore also He especially sets forth an example fitting to the matter.

For just as, while the ark was being built, they did not believe, He says, but there lay before them in their midst that which was proclaiming beforehand the coming evils, and yet they, beholding it, as though nothing dreadful were to happen, went on revelling thus;

so also now, Antichrist will appear, after whom comes the consummation, and the punishments that attend the consummation, and torments unbearable;

but those who are held fast by the drunkenness of wickedness will not even perceive it.

'As travail comes upon a woman with child,' so shall those fearful and irreparable things come upon them.

And why did He not mention the evils that befell Sodom? He wished to set before them a universal example, one which, though foretold beforehand, had been disbelieved.

For this very reason, since among the multitude things to come are disbelieved, He confirms them from things past, shaking their understanding.

And together with what has been said, He also indicates this: that He Himself wrought the things of former times.

Then again He sets down another sign, by all of which He makes it plain that He is not ignorant of the day.

And what is the sign? 'Then shall two be in the field;'

'one is taken, and one is left.'

'Two women shall be grinding at the mill;'

'one is taken, and one is left.'

'Watch therefore, for you know not in what hour your Lord comes.'

Now all these things are both proofs of His knowing, and means of leading them away from their questioning.

For on this account He spoke also of the days of Noah;

on this account He said also, 'two upon the bed,' showing this: that so unexpectedly, while they are thus without care, He will come upon them;

and 'two women grinding,' which likewise is not the state of those who are anxious and on their guard.

And along with this, that both servants and masters are both taken and left, both those at ease and those in toil, both from this rank of dignity and from that;

even as He says in the Old Testament:

'From him that sits upon the throne, unto the captive maidservant that is at the mill.'

For since He had said that the rich are with difficulty saved, He shows that neither are these altogether lost, nor are all the poor saved, but that from both the one and the other some are saved and some are lost.

But to me He seems to indicate that His coming will also be in the night.

For this Luke too declares.

Do you see how He knows all things with exactness? Then again, that they might not ask, He added:

'Watch therefore, for you know not in what hour your Lord comes.'

He did not say, 'I know not,' but, 'You know not.'

For whenever He has brought them almost to the very hour, and set them there, He again leads them away from their questioning, wishing them to be continually in anxious watchfulness.

For this reason He says, 'Watch,' showing that on this account He did not tell them.

'But know this, that if the master of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken through.'

'Therefore be you also ready, for in an hour when you think not, the Son of man comes.'

For this reason He does not tell them, that they may watch, that they may always be ready;

for this reason He says, 'When you look not for it, then will He come,' desiring them to be in anxious watchfulness, and continually in virtue.

And what He says is of this kind:

If the multitude knew when they were to die, they would surely be diligent at that hour.

In order therefore that they might not be diligent for that hour only, on this account He tells neither the common day nor that of each one, wishing them always to look for this, so that they may always be diligent.

For this reason also He made the end of each one's life uncertain.

Then openly He names Himself Lord, having nowhere else spoken so plainly.

And here He seems to me also to put to shame the slothful, that they have not even so much diligence about their own soul as those who expect a thief have about their money.

For those men, when they expect him, keep watch, and let nothing within be carried off;

but you, though you know that He will come, and will surely come, do not remain watchful, He says, and prepared, so as not to be carried away hence unprepared.

For this reason the day comes for the destruction of those who sleep.

For just as that man, had he known, would have escaped;

so also you, if you are ready, will escape.

Then, since He had cast them into the remembrance of the judgment, He turns His discourse next also to the teachers, discoursing concerning punishment and honors;

And having set first those who do rightly, He ends with those who go astray, shutting up the discourse with what is fearful.

'Who then is the faithful and wise servant, whom his lord shall set over his household, to give them their food in due season? Blessed is that servant, whom his Lord, when He comes, shall find so doing.'

'Verily I say unto you, that he shall set him over all his goods.'

Is this too the mark of one who is ignorant? Tell me.

For if, because He said, 'Neither does the Son know,' you assert that He is ignorant,

then because He said, 'Who then is he?', what would you say? Will you assert that He is ignorant of this also? Away with the thought!

For not even of those who are out of their senses would anyone say this;

and yet in that case one may allege a cause, but here not even that.

But what of when He says, 'Peter, do you love me?' — in asking, was He ignorant of this too? Or when He says, 'Where have you laid him?' And the Father too will be found uttering such things.

'Adam, where are you?' And, 'The cry of Sodom and Gomorrah is multiplied unto me.'

'I will go down therefore and see whether they have done altogether according to the cry of them which is come unto me;'

'If perhaps they will hear, if perhaps they will understand.'

And in the Gospel likewise, 'It may be they will reverence my son.'

all of which were words of ignorance.

But it was not in ignorance that He spoke these things, but ordering matters in a way befitting Himself;

in the case of Adam, that He might bring him to a defence for his sin;

in the case of the Sodomites, that He might instruct us never to pronounce judgement before we have come to the facts themselves;

in the case of the prophet, lest the prediction should seem to the foolish to be something compelling of the disobedience;

in the case of the parable in the Gospel, that He might show that they ought to have done this and to have reverenced the son;

but here, both that they might not busy themselves with prying, nor again meddle in curious questions, and that He might show how rare and precious a thing it is.

And observe how indicative of ignorance the saying is, if indeed He is ignorant even of the very one whom He sets in charge.

For 'Blessed,' He says, 'is that servant;'

but He does not say who this is.

For 'Who then is he,' He says, 'whom his lord shall set over?' And, 'Blessed is he whom He shall find so doing.'

Now these things were spoken not concerning money only, but also concerning speech, and power, and spiritual gifts, and every stewardship with which each one has been entrusted.

This parable would fit the civil rulers also.

For each one ought to use what he has for the common benefit.

Whether you have wisdom, or authority, or wealth, or anything whatsoever, let it not be to the harm of your fellow servants, nor to the destruction of yourself.

For this very reason He requires both things of him, prudence and faithfulness.

For sin too arises from folly.

He calls him faithful, then, because he embezzled nothing, nor squandered his master's goods rashly and to no purpose;

and wise, because he knew how to administer what was given in accordance with what was needful.

For we have need of both — both of not embezzling our master's goods, and of administering them for what is needful.

But if either be lacking, the other limps.

For if he be faithful and steal not, but destroys and spends on nothing fitting, great is the charge against him;

and if he know how to administer well, but embezzles, again the accusation is no light one.

Let us also who possess money hear these things.

For He is discoursing not with teachers only, but also with the rich.

For both alike were entrusted with wealth;

the teachers with the more necessary kind.

When, therefore, the teachers scatter abroad the greater things, do you refuse to display magnanimity even in the lesser things—or rather, not even magnanimity, but simple fair-mindedness;

(for you are giving what belongs to another;) what excuse will there be? But for the present, before the punishment of those who do the contrary, let us hear the honour bestowed upon the one who is well approved.

For 'Verily I say unto you, He shall set him over all that he hath.'

What could be equal to this honour? What word could set forth its worth, its blessedness, when the King of heaven, who possesses all things, is about to set a man over all that He has? For this reason too He calls him prudent, because he knew not to fling away the great things for the sake of the small, but by living soberly here below he attained the heavens.

Then, as He always does, He corrects the hearer not only by the honour laid up for the good, but also by the punishment threatened against the wicked.

'But if that evil servant shall say in his heart, My lord delayeth his coming, and shall begin to beat his fellow-servants, and to eat and drink with the drunken;'

'the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not'

'aware of, and shall cut him asunder, and appoint him his portion with the hypocrites.'

'There shall be the weeping and the gnashing of teeth.'

Do you see what sort of reasoning crept in upon him, because the day was not known? For 'My lord delayeth,' he says.

We might say that it was not because the day was unknown, but because the servant was wicked.

Since to the prudent and faithful servant, why did not this same thought creep in? For what if the master does delay, you wretch—do you not expect at all that he will come? Why then are you not anxious? From this, then, we learn that he does not even delay.

For this verdict belongs not to the master, but to the mind of the wicked servant;

and therefore for this very reason he is called to account.

For that He does not delay, hear Paul saying:

'The Lord is at hand; be careful for nothing;'

and, 'He that cometh shall come, and shall not tarry.'

But do you also hear what follows, and learn how continually He reminds them of their ignorance of the day, showing that this is profitable for the servants, and sufficient to rouse them from sleep and to raise them up.

For what if some gained nothing from this? For neither did some profit from the other things that are profitable; yet nevertheless He does not cease to do His part.

What then does He say next? 'For he shall come in a day when he looketh not for him, and in an hour that he knoweth not, and shall reduce him to the uttermost.'

Do you see how everywhere He sets down this—the point of ignorance—showing it to be profitable, and by this making them ever watchful and in earnest struggle? For this is what He is bent upon: that we should always be awake;

and since we are always relaxing amid luxuries, but in calamities rather brace ourselves up, therefore He says this everywhere—that when there is ease, then the terrible things come.

And just as above He made this plain by means of Noah, so also here He says: When that servant is drunken, when he beats his fellows, then the punishment too is unbearable.

But let us not look only at the punishment laid up for that man; let us also consider this, lest we too, doing the very same things, unwittingly fall into it.

For like this man are those who have wealth and do not give to the needy.

For you too are a steward of your own possessions, no less than he who administers the goods of the Church.

As then that man has no authority to scatter what is given by you to the poor rashly and at random, since it was given for the sustenance of the poor;

For even if you have inherited a paternal estate, and so possess all that you have;

even so, all things belong to God.

Then, you indeed wish what you have given to be administered with exactness;

yet do you suppose that God will not require His own things of us with even greater strictness, but will simply put up with their being squandered? It is not so, it is not so.

For it is on this very account that He has left these things with you, that you might give them their food in due season.

What is 'in due season'? To those in need, to those who hunger.

For just as you gave to your fellow-servant to administer, so also the Master wills that you expend these things upon what is needful.

For this reason too, though He was able to take them away, He left them, that you might have an occasion to display virtue;

that by placing us in need of one another He might make our love toward one another more fervent.

But you, having received, not only do not give, but even beat.

And yet, if not to give is a charge against you, what pardon can the beating obtain? (5)

And this He seems to me to say, hinting at the insolent and the covetous, and setting forth the great weight of the accusation, when they beat the very people whom they were commanded to feed.

And He seems to me here also to be hinting at those who live in self-indulgence;

For indeed a great punishment is laid up for luxury as well.

'For he eats and drinks,' He says, 'with the drunken,' thereby indicating gluttony.

For you did not receive it for this end, that you should squander it on luxury, but that you should expend it on almsgiving.

For are these things your own? You have been entrusted with what belongs to the poor, even though you may have gained it by honest labors, even though you possess it from a father's inheritance.

For could not God have taken these things away from you? Yet He does not do this, making you lord of the bounty shown to those in need.

But consider with me how, throughout all the parables, He punishes those who use their own money against those in need.

For neither did the virgins seize what belonged to others, but they gave not their own;

he who buried it took no more than his own, but he did not double it;

nor are those who overlooked the hungry punished because they seized what belonged to others, but because they did not scatter abroad what was their own, just like this servant also.

Let us then give heed, as many of us as pamper our bellies, as many as squander on costly banquets that wealth which in no way belongs to us, but is the property of those in need.

For do not, because out of much loving-kindness you were commanded to give as though from your own, on that account suppose that these things really are your own.

He lent it to you, that you might be able to win approval.

Do not then think it to be your own, when you give to Him what is His.

For neither, if you lent to someone, that he might go and be able to obtain some means of resources, would you say that the money was his.

So then to you also God has given, that you may trade for heaven.

Do not then make the exceeding greatness of His loving-kindness an occasion for ingratitude.

Consider how worthy of prayer it was, to be able after baptism to find a way that looses sins.

If He had not said this, 'Give alms,' how many would have said, 'Would that it were possible to give money, and be delivered from the evils that are to come?' But since this has become possible, again they have grown supine.

And what of this? For you have not yet given as much as she who cast in the two mites;

nay rather, not even the half, nor the smallest fraction of what she gave, but the greater part you throw away on useless expenses, on drinking-parties and drunkenness and the utmost profligacy;

now inviting, now invited;

now spending, now compelling others to spend;

so that your punishment becomes twofold, both from the things you yourself do, and from those to which you incite others.

Behold at any rate this very servant also charged with this same thing.

'For he eats,' He says, 'and drinks with the drunken.'

For not the drunken only, but also those who are with them, does He punish;

and that with good reason, because, along with their own destruction, they also despise the salvation of their neighbors.

But nothing so provokes God as to hold in contempt the interests of one's neighbor.

Therefore, showing His wrath, He commanded that he be cut asunder.

For this reason also He declared love to be the mark of His disciples;

since it is altogether necessary that he who loves should be careful for the things of the one he loves.

Let us then hold fast to this way;

for this indeed is above all the way that leads up to heaven, that makes men imitators of Christ, that renders them, so far as is possible, like unto God.

Behold at any rate that these virtues also are the more necessary, which have their tents pitched beside this way.

And if you will, let us make an examination of them, and let us cast our votes according to the judgment of God.

Let there then be two ways of the noblest life;

and let one of them render good the man who pursues it;

but the other, his neighbor also.

Let us see which is the more approved, and leads us to the summit of virtue.

Well then, that man who seeks only his own things will receive countless accusations even from Paul;

But when I speak of Paul, I am speaking of Christ; for whatever belongs to Paul belongs to Christ.

And this man weaves praises and crowns.

How is this made plain? Listen to what he says to the one, and what he says to the other.

'Let no one seek his own, but let each one seek also his neighbour's good.'

Do you see how he cast out the one and brought in the other? Again: 'Let each of you please his neighbour for his good, unto edification.'

Then comes praise unspeakable, joined with exhortation:

'For even Christ pleased not himself.'

These votes, then, are of themselves sufficient to prove the victory;

but that it may be established even more abundantly, let us consider which of the good works stops with ourselves, and which passes from us over to others as well.

Now to fast, to sleep on the ground, to practise virginity, and to live soberly—these bring their gain to those very persons who perform them;

but the things that pass from us over to our neighbour are almsgiving, teaching, and love.

Therefore here too listen to Paul, who says: 'Though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profiteth me nothing.'

Do you see love in itself gloriously proclaimed and crowned? But if you will, let us make a third comparison as well.

Let one man fast, and live soberly, and bear witness as a martyr, and—

but let another put off his martyrdom for the edification of his neighbour, and not only put it off, but even depart this life without martyrdom;

which of them shall be held in higher esteem after his departure hence? Here we have no need of many words, nor of a long circuit of argument.

For the blessed Paul stands by, casting his vote and saying:

'To depart and to be with Christ is far better;'

'but to abide in the flesh is more needful for your sake;'

and he preferred the edification of his neighbour above his own departure to be with Christ.

For this is above all to be with Christ—namely, to do His will;

and nothing is so much His will as that which is profitable to one's neighbour.

Will you have me tell you a fourth proof of this as well? 'Peter, lovest thou me?' He says;

and having asked him a third time, He declared this to be the token of love.

And this was said not to priests alone, but to each one of us also, to whom even a small flock has been entrusted.

For do not, because it is small, despise it;

for 'My Father,' He says, 'was well pleased in them.'

Each one of us has a sheep;

let him lead it to the pastures that are fitting.

And let the man, when he rises from his bed, seek nothing else than how he may do and say something whereby he shall make his whole household more devout.

Let the woman, again, be a keeper of the house, yet before this care let her hold another and more necessary concern—how the whole household may labour for the things of heaven.

For if in worldly matters, before the care of our own house, we are eager to pay off the public debts, so that we may not for our negligence in these be beaten and dragged into the marketplace and suffer countless disgraces;

how much more ought we to do this in spiritual matters, and to pay first the dues owed to the King of all, even God, that we may not come to where there is the gnashing of teeth.

Let us then seek after those virtues which, together with our own salvation, are able also to profit our neighbours in the greatest degree.

Such is almsgiving, such is prayer;

or rather, even this—prayer—becomes powerful and takes wing from that other, namely almsgiving.

For 'thy prayers,' it says, 'and thine alms are come up for a memorial before God.'

And not prayer only, but fasting also draws its sinews from this same source.

If you fast without almsgiving, the deed is not even reckoned as a fast;

rather, such a one is worse than the man who stuffs himself and is drunken—and worse by just so much as cruelty is more grievous than self-indulgence.

And why do I speak of fasting? For even if you are chaste, even if you keep your virginity, you stand outside the bridal chamber if you have no mercy.

And yet what is equal to virginity, which not even under the New Covenant was brought under the constraint of law, by reason of its surpassing excellence? Nevertheless it is cast out, whenever it lacks mercy.

But if virgins are cast out because they did not possess this with the fitting abundance, who will be able to obtain any pardon without it? There is no one; rather, he who has it not must utterly perish.

For if in the affairs of this life no one lives for himself alone, but the craftsman, the soldier, the farmer, and the merchant all contribute toward the common good and the benefit of their neighbour,

how much more ought this to be done in things spiritual!

For this above all is truly to live;

since he who lives for himself alone, and despises all others, is superfluous, and is not even a man, nor of our race.

'What then,' one says, 'if I neglect my own concerns

while seeking after the things of others?' It is not possible for one who seeks the things of others to neglect his own.

For he who seeks the things of others grieves no one, but has mercy on all, and benefits them to the utmost of his power;

he will plunder no one, defraud no one, will not steal, will not bear false witness;

he will abstain from all vice, lay hold of all virtue, and will pray on behalf of his enemies, and will do good to those who plot against him;

and he will neither revile anyone, nor speak evil, even if he hears himself abused ten thousand times, but will say with the apostle:

'Who is weak, and I am not weak? who is made to stumble, and I am not inflamed?' But in looking after our own affairs, the things of others do not by any means follow.

Being persuaded then by all these things, that it is not possible to be saved unless one looks to the common good, and beholding this man who was cut asunder, and the one who

buried his talent, let us choose this way, that we too may obtain eternal life;

which may it be granted to us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory unto the ages of ages.