Thus He doth 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 thine adversary." [605] Then He appoints the reward of such self-command, and saith, "Lest at any time the adversary deliver thee to the judge, and the judge to the officer." [606] Seest thou 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 hath mingled the sensible. For whereas the meek man is thought to lose all his own, He promises the contrary, saying, "Nay, 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 saith, 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 doth He exclude such as are in the present life; nor again in promising such as are in our life, doth He limit his promise to that kind. For He saith, "Seek ye the kingdom of God, and all these things shall be added unto you." [610] And again: "Whosoever hath left houses or brethren, shall receive an hundred fold in this world, and in the future shall inherit everlasting life." [611]
6. "Blessed are they which do hunger and thirst after righteousness."
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, "Nay," saith He, "it is just contrary: for it is righteousness that doeth this. Wherefore, so long as thou doest 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.
"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 hath 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 saith, "They gave also their own selves to the Lord, and to us." [619]
7. "Blessed are the peace-makers." [620]
Here He not only takes away altogether our own strife and hatred amongst 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, lest thou shouldest imagine peace in all cases a blessing, He hath 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 ye, 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 ye:" 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 spake.
However, lest thou shouldest think that the mere fact of being evil spoken of makes men blessed, He hath 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 thou, though thou 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 saith, "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 doth 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 hath set His blessing on them all, that thou mightest 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," saith He, "that for something inconsistent in your sayings and enactments ye suffer these things: or, as being teachers of evil doctrines, ye 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." Seest thou how He raised up their spirits, by placing them near to the company of Moses and Elias?
Thus also Paul writing to the Thessalonians, saith, "For ye became followers of the Churches of God, which are in Judea; for ye 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 hath established.
And whereas in the other beatitudes, He said, "Blessed are the poor," and "the merciful;" here He hath not put it generally, but addresses His speech unto themselves, saying, "Blessed are ye, 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," saith He, "so shall ye also for me suffer these things." But when He saith, "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 calumniate 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 saith, "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," saith 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 saith, "When they shall cast out your name as evil, rejoice ye, and leap for joy." [626] For not only of the dangers they underwent, but of the calumny also, He appoints the recompence 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 marvellest thou 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]