Blessed are the meek, a homily on St. Matthew by St. John Chrysostom

Homily XV

Mat. V. 1, 2

   5. "Blessed are the meek, for they shall inherit the earth." [600] Tell

   me, what kind of earth? Some [601] say a figurative earth, but it is

   not this, for nowhere in Scripture do we find any mention of an earth

   that is merely figurative. [602] But what can the saying mean? He holds

   out a sensible prize; even as Paul also does, in that when he had said,

   "Honor your father and your mother," [603] he added, "For so shall you

   live long upon the earth." And He Himself unto the thief again, "Today

   shall you be with me in Paradise." [604]

   Thus He does not incite us by means of the future blessings only, but

   of the present also, for the sake of the grosser sort of His hearers,

   and such as before the future seek those others.

   Thus, for example, further on also He said, "Agree with your

   adversary." [605] Then He appoints the reward of such self-command, and

   said, "Unless at any time the adversary deliver you to the judge, and

   the judge to the officer." [606] See you whereby He alarmed us? By

   the things of sense, by what happens before our eyes. And again,

   "Whosoever shall say to his brother, Raca, shall be in danger of the

   council." [607]

   And Paul too sets forth sensible rewards at great length, and uses

   things present in his exhortations; as when he is discoursing about

   virginity. For having said nothing about the heavens there, for the

   time he urges it by things present, saying, "Because of the present

   distress," and, "But I spare you," and, "I would have you without

   carefulness." [608]

   Thus accordingly Christ also with the things spiritual has mingled the

   sensible. For whereas the meek man is thought to lose all his own, He

   promises the contrary, saying, "No, but this is he who possesses his

   goods in safety, namely, he who is not rash, nor boastful: while that

   sort of man shall often lose his patrimony, and his very life."

   And besides, since in the Old Testament the prophet used to say

   continually, "The meek shall inherit the earth;" [609] He thus weaves

   into His discourse the words to which they were accustomed, so as not

   everywhere to speak a strange language.

   And this He said, not as limiting the rewards to things present, but

   as joining with these the other sort of gifts also. For neither in

   speaking of any spiritual thing does He exclude such as are in the

   present life; nor again in promising such as are in our life, does He

   limit his promise to that kind. For He said, "Seek you the kingdom of

   God, and all these things shall be added unto you." [610] And again:

   "Whosoever has left houses or brethren, shall receive an hundred fold

   in this world, and in the future shall inherit everlasting life." [611]

 May you be greatly blessed,

 +William

 Monk Michael

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Blessed are they that mourn, Homily on St. Matthew by St. John Chrysostom

Homily XV

Mat. V. 1, 2

4. Now having begun, as you see, where most need was, He proceeds to

   another commandment, one which seems to be opposed to the judgment of

   the whole world. For whereas all think that they who rejoice are

   enviable, those in dejection, poverty, and mourning, wretched, He calls

   these blessed rather than those; saying thus,

   "Blessed are they that mourn." [598]

   Yet surely all men call them miserable. For therefore He wrought the

   miracles beforehand, that in such enactments as these He might be

   entitled to credit.

   And here too again he designated not simply all that mourn, but all

   that do so for sins: since surely that other kind of mourning is

   forbidden, and that earnestly, which relates to anything of this life.

   This Paul also clearly declared, when he said, "The sorrow of the world

   works death, but godly sorrow works repentance unto salvation, not

   to be repented of." [599]

   These then He too Himself calls blessed, whose sorrow is of that kind;

   yet not simply them that sorrow did He designate, but them that sorrow

   intensely. Therefore He did not say, "they that sorrow," but "they that

   mourn." For this commandment again is fitted to teach us entire

   self-control. For if those who grieve for children, or wife, or any

   other relation gone from them, have no fondness for gain or pleasure

   during that period of their sorrow; if they aim not at glory, are not

   provoked by insults, nor led captive by envy, nor beset by any other

   passion, their grief alone wholly possessing them; much more will they

   who mourn for their own sins, as they ought to mourn, show forth a

   self-denial greater than this.

   Next, what is the reward for these? "For they shall be comforted,"

   said He.

   Where shall they be comforted! tell me. Both here and there. For since

   the thing enjoined was exceeding burthensome and galling, He promised

   to give that, which most of all made it light. Wherefore, if you will

   be comforted, mourn: and think not this a dark saying. For when God

   does comfort, though sorrows come upon you by thousands like

   snow-flakes, you will be above them all. Since in truth, as the

   returns which God gives are always far greater than our labors; so He

   has wrought in this case, declaring them that mourn to be blessed, not

   after the value of what they do, but after His own love towards man.

   For they that mourn, mourn for misdoings, and to such it is enough to

   enjoy forgiveness, and obtain wherewith to answer for themselves. But

   forasmuch as He is full of love towards man, He does not limit His

   recompense either to the removal of our punishments, or to the

   deliverance from our sins, but He makes them even blessed, and imparts

   to them abundant consolation.

   But He bids us mourn, not only for our own, but also for other men's

   misdoings. And of this temper were the souls of the saints: such was

   that of Moses, of Paul, of David; yea, all these many times mourned for

   evils not their own.

 May you be greatly blessed,

 +William

 Monk Michael

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Blessed are the poor in spirit, Homily on Gospel of St. Matthew by St. John Chrysostom

Homily XV

Mat. V. 1, 2

   "And Jesus seeing the multitudes went up into the mountain, and when He

   was set, His disciples came unto Him. And He opened His mouth, and

   taught them saying, Blessed," etc.

   See how unambitious He was, and void of boasting: in that He did not

   lead people about with Him, but whereas, when healing was required, He

   had Himself gone about everywhere, visiting both towns and country

   places; now when the multitude is become very great, He sits in one

   spot: and that not in the midst of any city or forum, but on a mountain

   and in a wilderness; instructing us to do nothing for display, and to

   separate ourselves from the tumults of ordinary life, [581] and this

   most especially, when we are to study wisdom, and to discourse of

   things needful to be done.

   But when He had gone up into the mount, and "was set down, His

   disciples came unto Him." See you their growth in virtue? and how in

   a moment [582] they became better men? Since the multitude were but

   gazers on the miracles, but these from that hour desired also to hear

   some great and high thing. And indeed this it was set Him on His

   teaching, and made Him begin this discourse.

   For it was not men's bodies only that He was healing, but He was also

   amending their souls; and again from the care of these He would pass to

   attendance on the other. Thus He at once varied the succor that He

   gave, and likewise mingled with the instruction afforded by His words,

   the manifestation of His glory from His works; and besides, He stopped

   the shameless mouths of the heretics, signifying by this His care of

   both parts of our being, that He Himself is the Maker of the whole

   creation. Therefore also on each nature He bestowed abundant

   providence, now amending the one, now the other.

   And in this way He was then employed. For it is said, that "He opened

   His mouth, and taught them." And wherefore is the clause added, "He

   opened His mouth"? To inform you that in His very silence He gave

   instruction, and not when He spoke only: but at one time by "opening

   His mouth," at another uttering His voice by the works which He did.

   But when you hear that He taught them, do not think of Him as

   discoursing with His disciples only, but rather with all through them.

   For since the multitude was such as a multitude ever is, [583] and

   consisted moreover of such as creep on the ground, [584] He withdraws

   the choir of His disciples, and makes His discourse unto them: in His

   conversation with them providing that the rest also, who were yet very

   far from the level of His sayings, might find His lesson of self-denial

   no longer grievous unto them. Of which indeed both Luke gave

   intimation, when he said, that He directed His words unto them: [585]

   and Matthew too, clearly declaring the same, wrote, "His disciples came

   unto Him, and He taught them." For thus the others also were sure to be

   more eagerly attentive to Him, than they would have been, had He

   addressed Himself unto all.

   2. Where then does He begin? and what kind of foundations of His new

   polity does He lay for us?

   Let us hearken with strict attention unto what is said. For though it

   was spoken unto them, it was written for the sake also of all men

   afterwards. And accordingly on this account, though He had His

   disciples in His mind in His public preaching, yet unto them He limits

   not His sayings, but applies all His words of blessing without

   restriction. Thus He said not, "Blessed are you, if you become poor," but

   "Blessed are the poor." And I may add that even if He had spoken of

   them, the advice would still be common to all. For so, when He said,

   "Lo! I am with you always, even unto the end of the world," [586] He is

   discoursing not with them only, but also, through them, with all the

   world. And in pronouncing them blessed, who are persecuted, and chased,

   and suffer all intolerable things; not for them only, but also for all

   who arrive at the same excellency, He weaves His crown.

   However, that this may be yet plainer, and to inform you that you

   have great interest in His sayings, and so indeed has all mankind, if

   any choose to give heed; hear how He begins these wondrous words.

   "Blessed are the poor in spirit; for theirs is the kingdom of Heaven."

   [587]

   What is meant by "the poor in spirit?" The humble and contrite in mind.

   For by "spirit" He has here designated the soul, and the faculty of

   choice. That is, since many are humble not willingly, but compelled by

   stress of circumstances; letting these pass (for this were no matter of

   praise), He blesses them first, who by choice humble and contract

   themselves.

   But why said he not, "the humble," but rather "the poor?" Because this

   is more than that. For He means here them who are awestruck, and

   tremble at the commandments of God. Whom also by His prophet Isaiah God

   earnestly accepting said, "To whom will I look, but to him who is meek

   [588] and quiet, and trembles at My words?" [589] For indeed there are

   many kinds of humility: one is humble in his own measure, another with

   all excess of lowliness. It is this last lowliness of mind which that

   blessed prophet commends, picturing to us the temper that is not merely

   subdued, but utterly broken, when he said, "The sacrifice for God is a

   contrite spirit, a contrite and an humble heart God will not despise."

   [590] And the Three Children also offer this unto God as a great

   sacrifice, saying, "Nevertheless, in a contrite soul, and in a spirit

   of lowliness, may we be accepted." [591] This Christ also now blesses.

 May you be greatly blessed,

 +William

 Monk Michael

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Homily on St. Matthew, Let us show forth an anxious repentance by St. John Chrysostom Homily XIII

Homily XIII

Mat. IV.1

6. Let us now, I pray you, take courage at His love to man, and let us
   show forth an anxious repentance, before the day come on, which permits
   us not to profit thereby. For as yet all depends on us, but then He
   that judges has alone control over the sentence. "Let us therefore
   come before His face with confession;" [580] let us bewail, let us
   mourn. For if we should be able to prevail upon the Judge before the
   appointed day to forgive us our sins, then we need not so much as enter
   into the court; as on the other hand, if this be not done, He will hear
   us publicly in the presence of the world, and we shall no longer have
   any hope of pardon. 


   For no one of those who have not done away with
   their sins here, when he has departed there shall be able to escape
   his account for them; but as they who are taken out of these earthly
   prisons are brought in their chains to the place of judgment, even so
   all souls, when they have gone away here bound with the manifold
   chains of their sins, are led to the awful judgment-seat. For in truth
   our present life is nothing better than a prison. But as when we have
   entered into that apartment, we see all bound with chains; so now if we
   withdraw ourselves from outward show, and enter into each man's life,
   into each man's soul, we shall see it bound with chains more grievous
   than iron: and this most especially if you enter into the souls of
   them that are rich. 


   For the more men have about them, so much the more
   are they bound. As therefore with regard to the prisoner, when you
   see him with irons on his back, on his hands, and often on his feet
   too, you do therefore most of all account him miserable; so also as
   to the rich man, when you see him encompassed with innumerable
   affairs, let him not be therefore rich, but rather for these very
   things wretched, in your account. For together with these bonds, he
   has a cruel jailer too, the wicked love of riches; which suffers him
   not to pass out of this prison, but provides for him thousands of
   fetters, and guards, and doors, and bolts; and when he has cast him
   into the inner prison, persuades him even to feel pleasure in these
   bonds; that he may not find so much as any hope of deliverance from the
   evils which press on him.
 
   And if in thought you were to lay open that man's soul, you would
   see it not bound only, but squalid, and filthy, and teeming with
   vermin. For no better than vermin are the pleasures of luxury, but even
   more abominable, and destroy the body more, together with the soul
   also; and upon the one and upon the other they bring ten thousand
   scourges of sickness.
 
   On account then of all these things let us entreat the Redeemer of our
   souls, that He would both burst asunder our bands, and remove this our
   cruel jailer, and having set us free from the burden of those iron
   chains, He would make our spirits lighter than any wing. And as we
   entreat Him, so let us contribute our own part, earnestness, and
   consideration, and an excellent zeal. For thus we shall be able both in
   a short time to be freed from the evils which now oppress us, and to
   learn in what condition we were before, and to lay hold on the liberty
   which belongs to us; unto which God grant we may all attain, by the
   grace and love towards man of our Lord Jesus Christ, to whom be glory
   and power forever and ever. Amen.

 May you be greatly blessed,

+William

Monk Michael



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Homilies on St. Matthew, the Third Temptation of Christ

By St. John Chrysostom

Homily XIII

Mat. IV.1

5. "And he leads Him up into a high mountain, and shows Him all the

   kingdoms, and said, All these things will I give You, if You will

   fall down and worship me. Then said He, Get you behind me, Satan, for

   it is written, You shall worship the Lord your God, and Him only shall

   you serve." [548]

   For since he was now come to sinning against the Father, saying, that

   all that is the Father's was his, and was endeavoring to make himself

   out to be God, as artificer of the universe; He then rebuked him: but

   not even then with vehemence, but simply, "Get you here, Satan;"

   which itself had in it something of command rather than of rebuke. For

   as soon as He had said to him, "Get you here," He caused him to take

   to flight; since he brought not against Him any other temptations.

   And how said Luke, that "he ended all temptation." [549] To me it

   seems that in mentioning the chief of the temptations, he had spoken of

   all, as though the rest too were included in these. For the things that

   form the substance of innumerable evils are these: to be a slave to the

   belly, to do anything for vainglory, to be in subjection to the madness

   of riches. Which accordingly that accursed one considering, set last

   the most powerful of all, I mean the desire of more: and though

   originally, and from the beginning, he was travailing to come to this,

   yet he kept it for the last, as being of more force than the rest. For

   in fact this is the manner of his wrestling, to apply those things

   last, which seem more likely to overthrow. And this sort of thing he

   did with respect to Job likewise. Wherefore in this instance too,

   having begun with the motives which seem to be viler and weaker, he

   goes on to the more prevailing.

   How then are we to get the better of him? In the way which Christ that

   taught us, by fleeing to God for refuge; and neither to be depressed in

   famine, as believing in God who is able to feed even with a word; nor

   amidst whatever good things we may receive to tempt Him who gave them,

   but to be content with the glory which is from above, making no account

   of that which is of men, and on every occasion to despise what is

   beyond our need. For nothing does so make us fall under the power of

   the devil, as longing for more, and loving covetousness. And this we

   may see even by what is done now. For now also there are those who say,

   "All these things will we give you, if you will fall down and

   worship;" who are indeed men by nature, but have become his

   instruments. Since at that time too he approached Him, not by himself

   only, but also by others. Which Luke also was declaring, when he said,

   that "he departed from Him for a season;" [550] showing that hereafter

   he approached Him by his proper instruments.

   "And, behold, angels came and ministered unto Him." [551] For when the

   assault was going on, He suffered them not to appear, that He might not

   thereby drive away the prey; but after He had convicted him in all

   points, and caused him to take to flight, then they appear: that you

   also may learn, that after your victories which are copied from His,

   angels will receive you also, applauding you, and waiting as guards

   on you in all things. Thus, for example, angels take Lazarus [552]

   away with them, after the furnace of poverty and of famine and of all

   distress. For as I have already said, Christ on this occasion exhibits

   many things, which we ourselves are to enjoy.

May you be Blessed,

+William

Monk Michael

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Homilies on St. Matthew, the Second Temptaion of Christ by St. John Chrysostom

Homily XIII

Mat. IV. 1

 4. What then does this accursed one? Overcome, and unable to persuade

   Him to do his bidding, and that when pressed by such violent hunger, he

   proceeds to another thing, saying,

   "If You be Son of God, cast Yourself down; for it is written, He shall

   give His angels charge concerning You, and in their hands they shall

   bear You up." [545]

   What can the reason be, that at each temptation He adds this, "If You

   be Son of God?" Much the same as he did in that former case, he does

   also at this time. That is, as he then slandered God, saying, "In the

   day you eat, your eyes shall be opened;" [546] thereby intending to

   signify, that they were beguiled and overreached, and had received no

   benefit; even so in this case also he insinuates this same thing,

   saying, "in vain God has called You Son, and has beguiled You by

   His gift; for, if this be not so, afford us some clear proof that You

   are of that power." Then, because Christ had reasoned with him from

   Scripture, he also brings in a testimony of the prophet.

   How then does Christ? He is not indignant, nor provoked, but with that

   extreme gentleness He reasons with him again from the Scriptures,

   saying, "You shall not tempt the Lord your God:" [547] teaching us that

   we must overcome the devil, not by miracles, but by forbearance and

   long-suffering, and that we should do nothing at all for display and

   vainglory.

   But mark you his folly, even by the very testimony which he produced.

   For while the testimonies cited by the Lord were both of them spoken

   with exceeding fitness: his, on the other hand, were chance and random

   sayings, neither did he bring forward on his part that which applied to

   the matter in hand. For that it is written, "He shall give His angels

   charge concerning You," this surely is not advice to dash and toss

   one's self down headlong; and moreover, this was not so much as spoken

   concerning the Lord. However, this for the time He did not expose,

   although there was both insult in his manner of speech, and great

   inconsistency. For of God's Son no man requires these things: but to

   cast one's self down is the part of the devil, and of demons. Whereas

   God's part is to raise up even them that are down. And if He ought to

   have displayed His own power, it would not have been by casting and

   tossing Himself down at random, but by saving others. But to cast

   ourselves down precipices, and into pits, pertains properly to his

   troop. Thus, for example, the juggler among them does everywhere.

   But Christ, even when these things are said, does not yet reveal

   Himself, but as man for a while discourses with him. For the sayings,

   "Man shall not live by bread alone;" and, "You shall not tempt the

   Lord your God," suited one not greatly revealing Himself, but

   representing Himself as one of the many.

   But marvel you not, if he in reasoning with Christ oftentimes turn

   himself about. For as pugilists, when they have received deadly blows,

   reel about, drenched in much blood, and blinded; even so he too,

   darkened by the first and the second blow, speaks at random what comes

   uppermost: and proceeds to his third assault.

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