Blessed are the Peacemakers! Homily on St. Matthew by St. John Chrysostom.

Homily XV

Mat. V. 1, 2

   7. "Blessed are the peace-makers." [620]

   Here He not only takes away altogether our own strife and hatred

   among ourselves, but He requires besides this something more, namely,

   that we should set at one again others, who are at strife.

   And again, the reward which He annexes is spiritual. Of what kind then

   is it.

   "For they shall be called the children of God."

   Yea, for this became the work of the Only Begotten, to unite the

   divided, and to reconcile the alienated.

   Then, unless you should imagine peace in all cases a blessing, He

   has added,

   "Blessed are they which are persecuted for righteousness' sake." [621]

   That is, for virtue's sake, for succor [622] given to others, and for

   godliness: it being ever His wont to call by the name of

   "righteousness" the whole practical wisdom of the soul.

   "Blessed are you, when men shall revile you and persecute you, and say

   all manner of evil against you falsely, for my sake. Rejoice, and be

   exceeding glad." [623]

   As if He said, "Though they should call you sorcerers, deceivers,

   pestilent persons, or whatever else, blessed are you:" so He speaks.

   What could be newer than these injunctions? wherein the very things

   which all others avoid, these He declares to be desirable; I mean,

   being poor, mourning, persecution, evil report. But yet He both

   affirmed this, and convinced not two, nor ten, nor twenty, nor an

   hundred, nor a thousand men, but the whole world. And hearing things so

   grievous and galling, so contrary to the accustomed ways of men, the

   multitudes "were astonished." So great was the power of Him who spoke.

   However, unless you should think that the mere fact of being evil

   spoken of makes men blessed, He has set two limitations; when it is

   for His sake, and when the things that are said are false: for without

   these, he who is evil spoken of, so far from being blessed, is

   miserable.

   Then see the prize again: "Because your reward is great in heaven." But

   you, though you hear not of a kingdom given in each one of the

   blessings, be not discouraged. For although He give different names to

   the rewards, yet He brings all into His kingdom. Thus, both when He

   said, "they that mourn shall be comforted;" and, "they that show mercy

   shall obtain mercy;" and, "the pure in heart shall see God;" and, the

   peacemakers "shall be called the children of God;" nothing else but the

   Kingdom does He shadow out by all these sayings. For such as enjoy

   these, shall surely attain unto that. Think not therefore that this

   reward is for the poor in spirit only, but for those also who hunger

   after righteousness, for the meek, and for all the rest without

   exception.

   Since on this account He has set His blessing on them all, that you

   might not look for anything sensible: for that man cannot be

   blessed, who is crowned with such things as come to an end with this

   present life, and hurry by quicker than a shadow.

   8. But when He had said, "your reward is great," he added also another

   consolation, saying, "For so persecuted they the prophets which were

   before you."

   Thus, since that first, the promise of the Kingdom, was yet to come,

   and all in expectation, He affords them comfort from this world; from

   their fellowship with those who before them had been ill-treated.

   For "think not," said He, "that for something inconsistent in your

   sayings and enactments you suffer these things: or, as being teachers of

   evil doctrines, you are to be persecuted by them; the plots and dangers

   proceed not of any wickedness in your sayings, but of the malice of

   those who hear you. Wherefore neither are they any blame to you who

   suffer wrong, but to them who do the wrong. And to the truth of these

   things all preceding time bears witness. For against the prophets they

   did not even bring any charge of transgressing the law, and of

   sentiments of impiety, that they stoned some, chased away others,

   encompassed others with innumerable afflictions. Wherefore let not this

   trouble you, for of the very same mind they do all that is done now."

   See how He raised up their spirits, by placing them near to the

   company of Moses and Elias?

   Thus also Paul writing to the Thessalonians, said, "For you became

   followers of the Churches of God, which are in Judea; for you also have

   suffered the same things of your own fellow-countrymen, even as they

   have of the Jews: who both killed the Lord Jesus, and their own

   prophets, and have driven us out; and they please not God, and are

   contrary to all men." [624] Which same point here also Christ has

   established.

   And whereas in the other beatitudes, He said, "Blessed are the poor,"

   and "the merciful;" here He has not put it generally, but addresses

   His speech unto themselves, saying, "Blessed are you, when they shall

   revile you, and persecute you, and say every evil word:" signifying

   that this is an especial privilege of theirs; and that beyond all

   others, teachers have this for their own.

   At the same time He here also covertly signifies His own dignity, and

   His equality in honor with Him who begat Him. For "as they on the

   Father's account," said He, "so shall you also for me suffer these

   things." But when He said, "the prophets which were before you," He

   implies that they were also by this time become prophets.

   Next, declaring that this above all profits them, and makes them

   glorious, He did not say, "they will spitefully use and persecute you, but

   I will prevent it." For not in their escaping evil report, but in their

   noble endurance thereof, and in refuting them by their actions, He will

   have their safety stand: this being a much greater thing than the

   other; even as to be struck and not hurt, is much greater than escaping

   the blow.

   9. Now in this place He said, "Your reward is great in heaven." But

   Luke [625] reports Him to have spoken this, both earnestly, and with

   more entire consolation; for He not only, as you know, pronounces them

   blessed, who are evil spoken of for God's sake, but declares them

   likewise wretched, who are well spoken of by all men. For, "Woe unto

   you," said He, "when all men shall speak well of you." And yet the

   apostles were well spoken of, but not by all men. Wherefore He said

   not, "Woe unto you, when men shall speak well of you," but, "when all

   men" shall do so: for it is not even possible that those who live in

   the practice of virtue should be well spoken of by all men.

   And again He said, "When they shall cast out your name as evil,

   rejoice you, and leap for joy." [626] For not only of the dangers they

   underwent, but of the calumny also, He appoints the recompense to be

   great. Wherefore He said not, "When they shall persecute, and kill

   you," but, "When they shall revile you, and say all manner of evil."

   For most assuredly, men's evil reports have a sharper bite than their

   very deeds. For whereas, in our dangers, there are many things that

   lighten the toil, as to be cheered [627] by all, to have many to

   applaud, to crown, to proclaim our praise; here in our reproach even

   this consolation is destroyed. Because we seem not to have achieved

   anything great; and this galls the combatant more than all his dangers:

   at least many have gone on even to hang themselves, not bearing evil

   report. And why marvel you at the others? since that traitor, that

   shameless and accursed one, he who had ceased to blush for anything

   whatever, was wrought upon by this chiefly to hurry to the halter. And

   Job again, all adamant as he was, and firmer than a rock; when he had

   been robbed of all his possessions, and was suffering those incurable

   ills, and had become on a sudden childless, and when he saw his body

   pouring out worms like a fountain, and his wife attacking him, he

   repelled it all with ease; but when he saw his friends reproaching and

   trampling upon him, and entertaining an evil opinion of him, and saying

   that he suffered those things for some sins, and was paying the penalty

   of wickedness: then was there trouble, then commotion, even in that

   great and noble-hearted man. [628]

   And David also, letting pass all that he had suffered, sought of God a

   retribution for the calumny alone. For, "Let him curse," said he, "for

   the Lord has bidden him: that the Lord may see my humiliation, and

   requite me for this cursing of his on this day." [629]

   And Paul too proclaims the triumph not of those only who incur danger,

   or are deprived of their goods, but of these also, thus saying, "Call

   to remembrance the former days, in which after you were illuminated you

   endured a great fight of afflictions; partly while you were made a

   gazing stock by reproaches, and afflictions." [630] On this account

   then Christ has appointed the reward also to be great.

   After this, unless any one should say, "Here you give no redress, nor

   stop men's mouths; and do you assign a reward there?" He has

   put before us the prophets, to show that neither in their case did God

   give redress. And if, where the rewards were at hand, He cheered them

   with things to come; much more now, when this hope is become clearer,

   and self-denial is increased.

   And observe too, after how many commandments He has put this, for

   surely He did it not without reason, but to show that it is not

   possible for one unprovided, and unarmed with all those other virtues,

   to go forth unto these conflicts. Therefore, you see, in each instance,

   by the former precept making way for the following one, He has woven a

   sort of golden chain for us. Thus, first, he that is "humble," will

   surely also "mourn" for his own sins: he that so "mourns," will be both

   "meek," and "righteous," and "merciful;" he that is "merciful," and

   "righteous," and "contrite" will of course be also "pure in heart:" and

   such a one will be "a peacemaker" too: and he that has attained unto

   all these, will be moreover arrayed against dangers, and will not be

   troubled when evil is spoken of him, and he is enduring grievous trials

   innumerable.

   10. Now then, after giving them due exhortation, He refreshes them

   again with praises. As thus: the injunctions being high, and far

   surpassing those in the Old Testament; unless they should be disturbed

   and confounded, and say, "How shall we be able to achieve these

   things?" hear what He said: "You are the salt of the earth." [631]

   Implying, that of absolute necessity He enjoins all this. For "not for

   your own life apart," said He, "but for the whole world, shall your

   account be. For not to two cities, nor to ten or twenty, nor to a

   single nation am I sending you, as I sent the prophets; but to earth,

   and sea, and the whole world; and that in evil case." For by saying,

   "You are the salt of the earth," He signified all human nature to have

   "lost its savor," [632] and to be decayed by our sins. For which cause,

   you see, He requires of them such virtues, as are most necessary and

   useful for the superintendence of the common sort. For first, the meek,

   and yielding, and merciful, and righteous, shuts not up his good deeds

   unto himself only, but also provides that these good fountains should

   run over for the benefit of others. And he again who is pure in heart,

   and a peacemaker, and is persecuted for the truth's sake; he again

   orders his way of life for the common good. "Think not then," He said,

   "that you are drawn on to ordinary conflicts, or that for some small

   matters you are to give account." "You are the salt of the earth."

   What then? did they restore the decayed? By no means; for neither is it

   possible to do any good to that which is already spoilt, by sprinkling

   it with salt. This therefore they did not. But rather, what things had

   been before restored, and committed to their charge, and freed from

   that ill savor, these they then salted, maintaining and preserving them

   in that freshness, [633] which they had received of the Lord. For that

   men should be set free from the rottenness of their sins was the good

   work of Christ; but their not returning to it again any more was the

   object of these men's diligence and travail.

   See you how by degrees He indicates their superiority to the very

   prophets? in that He said they are teachers, not of Palestine, but of

   the whole world; and not simply teachers, but awful ones too. For this

   is the marvelous thing, that not by flattering, nor soothing, but by

   sharply bracing [634] them, as salt, even so they became dear to all

   men.

   "Now marvel not," said He, "if leaving all others, I discourse to you,

   and draw you on to so great dangers. For consider over how many cities,

   tribes, and nations, I am to send you to preside. Wherefore I would

   have you not only be prudent yourselves, but that you should also make

   others the same. And such persons have great need to be intelligent, in

   whom the salvation of the rest is at stake: they ought so much to

   abound in virtue, as to impart of the profit to others also. For if you

   do not become such as this, you will not suffice even for your own

   selves.

   "Be not then impatient, as though my sayings were too burdensome. For

   while it is possible for others who have lost their savor to return by

   your means, you, if you should come to this, will with yourselves

   destroy others also. So that in proportion as the matters are great,

   which you have put into your hands, you need so much the greater

   diligence." Therefore He said,

   "But if the salt have lost its savor, wherewith shall it be salted? it

   is therefore good for nothing, but to be cast out, and to be trodden

   under foot of men." [635]

   For other men, though they fall never so often, may possibly obtain

   indulgence: but the teacher, should this happen to him, is deprived of

   all excuse, and will suffer the most extreme vengeance. Thus, unless at

   the words, "When they shall revile you, and persecute you, and say all

   manner of evil against you," they should be too timid to go forth: He

   tells them, "unless you are prepared to combat with all this, you have

   been chosen in vain." For it is not evil report that you should fear,

   but unless you should prove partners in dissimulation. [636] For then, "You

   will lose your savor, and be trodden under foot:" but if you continue

   sharply to brace them up, and then are evil spoken of, rejoice; for

   this is the very use of salt, to sting the corrupt, [637] and make them

   smart. And so their censure follows of course, in no way harming you,

   but rather testifying your firmness. But if through fear of it you give

   up the earnestness that becomes you, you will have to suffer much more

   grievously, being both evil spoken of, and despised by all. For this is

   the meaning of "trodden under foot."

 May you be greatly blessed,

 +William

 Monk Michael

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Blessed are the merciful and the pure in heart, for they shall see God.

Homily XV

Mat. V. 1, 2

      "Blessed are the merciful." [615]

   Here He seems to me to speak not of those only who show mercy in giving

   of money, but those likewise who are merciful in their actions. For the

   way of showing mercy is manifold, and this commandment is broad. What

   then is the reward thereof? "For they shall obtain mercy."

   And it seems indeed to be a sort of equal recompence, but it is a far

   greater thing than the act of goodness. For whereas they themselves

   show mercy as men, they obtain mercy from the God of all; and it is not

   the same thing, man's mercy, and God's; but as wide as is the interval

   between wickedness and goodness, so far is the one of these removed

   from the other.

   "Blessed are the pure in heart, for they shall see God." [616]

   Behold again the reward is spiritual. Now He here calls "pure," either

   those who have attained unto all virtue, and are not conscious to

   themselves of any evil; or those who live in temperance. For there is

   nothing which we need so much in order to see God, as this last virtue.

   Wherefore Paul also said, "Follow peace with all men, and holiness,

   without which no man shall see the Lord." [617] He is here speaking of

   such sight as it is possible for man to have.

   For because there are many who show mercy, and who commit no rapine,

   nor are covetous, who yet are guilty of fornication and uncleanness; to

   signify that the former alone suffices not, He has added this, much in

   the same sense as Paul, writing to the Corinthians, bore witness of the

   Macedonians, that they were rich not only in almsgiving, but also in

   all other virtue. For having spoken of the noble spirit [618] they had

   shown in regard of their goods, he said, "They gave also their own

   selves to the Lord, and to us." [619]

 May you be greatly blessed,

 +William

 Monk Michael

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Blessed are they which do hunger and thirst after righteousness, Homily on St. Matthew by St. John Chrysostom

Homily XV

Mat. V. 1, 2

   6. "Blessed are they which do hunger and thirst after righteousness."

   [612]

   What sort of righteousness? He means either the whole of virtue, or

   that particular virtue which is opposed to covetousness. [613] For

   since He is about to give commandment concerning mercy, to show how we

   must show mercy, as, for instance, not of rapine or covetousness, He

   blesses them that lay hold of righteousness.

   And see with what exceeding force He puts it. For He said not, "Blessed

   are they which keep fast by righteousness," but, "Blessed are they

   which do hunger and thirst after righteousness:" that not merely

   anyhow, but with all desire we may pursue it. For since this is the

   most peculiar property of covetousness, and we are not so enamored of

   meat and drink, as of gaining, and compassing ourselves with more and

   more, He bade us to transfer this desire to a new object, freedom from

   covetousness.

   Then He appoints the prize, again from things sensible; saying, "for

   they shall be filled." Thus, because it is thought that the rich are

   commonly made such by covetousness, "No," said He, "it is just

   contrary: for it is righteousness that does this. Wherefore, so long

   as you do righteously, fear not poverty, nor tremble at hunger. For

   the extortioners, they are the very persons who lose all, even as he

   certainly who is in love with righteousness, possesses himself the

   goods of all men in safety."

   But if they who covet not other men's goods enjoy so great abundance,

   [614] much more they who give up their own.

 May you be greatly blessed,

 +William

 Monk Michael

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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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