You are the Light of the World! A Homily of St. Matthew by St. John Chrysostom.

Homily XV

Mat. V. 1, 2

   11. After this He leads on to another, a higher image.

   "You are the light of the world." [638]

   "Of the world" again; not of one nation, nor of twenty states, [639]

   but of the whole inhabited earth. And "a light" to the mind, far better

   than this sunbeam: like as they were also a spiritual salt. And before

   they are salt, and now light; to teach you how great is the gain of

   these strict [640] precepts, and the profit of that grave discipline:

   how it binds, and permits not to become dissolute; and causes clear

   sight, leading men on to virtue.

   "A city that is set on a hill cannot be hid, neither do men light a

   candle, and put it under the bushel." [641]

   Again, by these words He trains them to strictness of life, teaching

   them to be earnest in their endeavors, as set before the eyes of all

   men, and contending in the midst of the amphitheater of the world. For,

   "look not to this," He said, "that we are now sitting here, that we

   are in a small portion of one corner. For you shall be as conspicuous to

   all as a city set on the ridge of a hill, as a candle in a house on the

   candlestick, giving light." [642]

   Where now are they who persevere in disbelieving the power of Christ?

   Let them hear these things, and let them adore His might, amazed at the

   power of the prophecy. For consider how great things he promised to

   them, who were not known even in their own country: that earth and sea

   should know them, and that they should by their fame reach to the

   limits of the inhabited world; or rather, not by their fame, but by the

   working of the good they wrought. For it was not fame that bearing them

   everywhere made them conspicuous, but also the actual demonstration by

   their works. Since, as though they had wings, more vehemently than the

   sunbeam did they overrun the whole earth, sowing the light of

   godliness. [643]

   But here He seems to me to be also training them to boldness of speech.

   For to say, "A city set on a hill cannot be hid," is to speak as

   declaring His own powers. [644] For as that city can by no means be

   hidden, so it was impossible that what they preached should sink into

   silence and obscurity. Thus, since He had spoken of persecutions and

   calumnies, of plots and wars, for fear they might think that these

   would have power to stop their mouths; to encourage them, He said,

   that so far from being hid, it should over-shine the whole world; and

   that on this very account they should be illustrious and renowned.

   By this then He declares His own power. In what follows, He requires

   that boldness of speech which was due on their part; thus saying,

   "Neither do men light a candle and put it under the bushel, but on the

   candlestick, and it gives light unto all that are in the house. Let

   your light so shine before men, that they may see your good works, and

   glorify your Father which is in Heaven." [645]

   "For I," said He, "it is true, have kindled the light, but its

   continuing to burn, let that come of your diligence: not for your own

   sakes alone, but also for their sake, who are to profit by these rays,

   and to be guided unto the truth. Since the calumnies surely shall not

   be able to obscure your brightness, if you be still living a strict

   life, and as becomes those who are to convert the whole world. Show

   forth therefore a life worthy of His grace; that even as it is

   everywhere preached, so this light may everywhere accompany the same.

   Next He sets before them another sort of gain, besides the salvation of

   mankind, enough to make them strive earnestly, and to lead them unto

   all diligence. As thus, "You shall not only," said He, "amend the

   world, if you live aright, but you will also give occasion that God shall

   be glorified; even as if you do the contrary, you will both destroy men,

   and make God's name to be blasphemed."

   And how, it may be asked, shall God be glorified through us, if at

   least men are to speak evil of us? No, not all men, and even they

   themselves who in envy do this, will in their conscience admire and

   approve you; even as the outward flatterers of such as live in

   wickedness do in mind accuse them.

   What then? Do you command us to live for display and vain glory? Far

   from it; I say not this; for I did not say, "Give you diligence to bring

   forward your own good deeds," neither did I say, "Show them;" but "Let

   your light shine." That is, "Let your virtue be great, and the fire

   abundant, and the light unspeakable." For when virtue is so great, it

   cannot lie hid, though its pursuer shade it over ten thousand fold.

   Present unto them an irreprehensible life, and let them have no true

   occasion of evil speaking; and then, though there be thousands of

   evil-speakers, no man shall be able to cast any shade upon you. And

   well did He say, "your light," for nothing makes a man so illustrious,

   how manifold soever his will to be concealed, as the manifestation of

   virtue. For as if he were clad with the very sunbeam, so he shines, yet

   brighter than it; not spending his rays on earth, but surmounting also

   Heaven itself.

   Here also He comforts them more abundantly. For, "What though the

   slander pain you," said He; "yet shall you have many to honor God on

   your account. And in both ways your recompence is gathering, as well

   because God is glorified through you, as because you are defamed for

   God's sake. Thus, unless we should on purpose seek to be reproached, on

   hearing that there is a reward for it: first, He has not expressed

   that sentiment simply, but with two limitations, namely, when what is

   said is false, and when it is for God's sake:--and next He signifies

   how not that only, but also good report, has its great profit, the

   glory of it passing on to God. And He holds out to them those gracious

   hopes. "For," said He, "the calumny of the wicked avails not so much

   as to put all others in the dark, in respect of seeing your light. For

   then only when you have "lost your savor" shall they tread you under

   foot; but not when you are falsely accused, doing right. Yea, rather

   then shall there be many admiring, not you only, but for your sake your

   Father also." And He said not "God," but "your Father;" already sowing

   beforehand the seeds of that noble birth, which was about to be

   bestowed upon them. Moreover, indicating His parity in honor, as He

   said above, "Grieve not when you are evil spoken of, for it is enough

   for you that for my sake you are thus spoken of;" so here He mentions

   the Father: every where manifesting His equality.

 May you be greatly blessed,

 +William

 Monk Michael

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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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