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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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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