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Explanation for:
Matthew
5
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3
Blessed are the poor in spirit: for theirs is the kingdom of heaven.
13
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"This aligns with what we find in another passage: And the humble in spirit shall be saved (Psalm 33:19). To clarify that He was not advocating for material poverty, which can often result from necessity, the Lord specified: in spirit, indicating that the emphasis lies not on material lack but on humility. Blessed are those who are poor in spirit, reflecting a poverty aligned with the will of the Holy Spirit. In relation to this type of poverty, the Saviour proclaims through the prophet Isaiah, ‘The Lord has anointed Me to preach the gospel to the poor’ (Isaiah 61:1)."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Where does Christ initiate His message, and what constitutes the foundation of our new existence? Let us attentively reflect on His words, spoken to His disciples yet intended for all future followers. This is why, although He directs His sermon at His disciples, Heframes His teachings universally, articulating the beatitudes without limitation. He states, “Blessed are the poor,” rather than specifying “Blessed are you if you are poor.” Even if His words were only meant for them, they would still resonate with everyone. In fact, when He promises, “Behold, I am with you always, even to the end of the age” (Matthew 28:20), it is not a message for them alone, but one that extends to all of creation through them. Similarly, when He acknowledges their endurance in the face of persecution and suffering, the reward of the crown is not exclusive to them but is offered to all who live in such a manner. To highlight the relevance of His words to all humanity, we should note the remarkable start of His message: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” What does it mean to be “poor in spirit”? It signifies being humble and contrite in heart. Here, the term “spirit” refers to the essence and disposition of an individual. There are those who display humility due to life circumstances rather than genuine disposition; hence, Christ emphasizes those who willingly humble themselves as truly blessed. \\n\\nHe refers not to the humble specifically, but to the poor, as this term conveys deeper meaning. The “poor” signifies those who approach God’s commandments with reverence and trepidation. Even the prophet Isaiah describes such individuals as those to whom God looks favorably: “On whom shall I look, but on the meek and humble, and those who tremble at My word” (Isaiah 66:2). Humility can exist in various degrees: some may possess a moderate humility while others exhibit profound humility, the latter being highly praised by the blessed prophet, who states, “A broken spirit, a broken and contrite heart, O God, Thou wilt not despise” (Psalm 50:19). Moreover, the three young men exemplify this humility through their humble petition: “But with a contrite soul and a humble spirit let us receive” (Daniel 3:39). Such humility is what Christ promotes. The source of all the greatest adversities in the world is pride. The devil himself, who was once noble, fell because of pride; as Paul warns, “Not a novice, lest being puffed up with pride, he fall into the same condemnation as the devil” (1 Timothy 3:6). Consequently, the first man, led astray by the devil's deceptive promise, fell from grace and became mortal, having aspired to godhood yet losing all. Thus, God rebuked him, somewhat mockingly, declaring, “Behold, Adam has become like one of Us” (Genesis 3:22). Therefore, every descendant of Adam, in seeking equality with God, has fallen into sin.\\n\\nSince pride is indeed the root of all evils and the source of every form of ungodliness, the Savior provides a remedy corresponding to this ailment by establishing humility as the foundational law. This principle serves as a solid and reliable base upon which all else can be confidently built. In contrast, without this foundation, even the loftiest achievements in life are vulnerable to ruin. Even if one exhibits fasting, prayer, almsgiving, chastity, or any virtue, without humility, all efforts will ultimately be in vain. The Pharisee serves as a prime example of this; having ascended to the peak of virtue, he fell from grace by lacking humility, the mother of all virtues. Just as pride is the source of all ungodliness, humility is the wellspring of all godliness. This is why Christ begins His teaching with humility, aiming to expel pride from the hearts of His listeners. What relevance does this have for the disciples, who were already humble? They had no reason to be prideful; they were fishermen, poor, and uneducated. However, these words also pertain to those around them and those who would later receive the disciples, to prevent the latter from being scorned for their humble circumstances. \\n\\nCertainly, Christ's words apply to the disciples as well. While they may have not needed this teaching at that moment, they would undoubtedly require it later—as they witnessed miracles, received acclaim, and gained boldness before God. Truly, no wealth, power, or honor could breed pride as effectively as the greatness bestowed upon the apostles. Nonetheless, even before the miracles were performed, they could have fallen to pride in the midst of the throngs surrounding their Master. Thus, Christ preemptively addresses their thoughts. Instead of presenting His teachings as exhortations or directives, He shares them as beatitudes, making His message more engaging and accessible to all. He does not specify, “So-and-so is blessed,” but rather communicates that all who embody certain virtues are blessed, ensuring that regardless of social status or education, anyone can attain blessing through humility.\\n\\n“Blessed are the poor in spirit; blessed are the meek” (Matthew 5:3-5). The Lord exemplifies how this is truly fulfilled. How did He impart this lesson? “He rose from supper, laid aside His garments, took a towel, and girded Himself. After that, He poured water into a basin and began to wash the disciples’ feet” (John 13:4-5). What greater example of humility could there be? Thus, He teaches not only through His words but also through His actions.\\n\\nNothing restrains us more than humility. When we embody humility—modesty and lowliness, avoiding self-importance—then we are empowered. Aware of this, Christ, as He began to share profound spiritual teachings, initiated with a call to humility, declaring, “Blessed are the poor in spirit” (Matthew 5:3). A person who intends to construct a grand and impressive building lays an appropriate foundation capable of supporting the structure’s weight. Similarly, Christ lays down humility as the firm and steadfast foundation upon which He intends to construct an edifice of charity in the souls of His disciples. This foundational virtue, once established, enables the safe emergence of all other virtues. Conversely, without this virtue, any attempt at virtue is futile; like a house built on sand, it cannot endure without a solid foundation. Therefore, no matter how many good deeds one performs, lacking humility renders all efforts fruitless.\\n\\nThis humility I speak of is not merely superficial or spoken; it must originate from the heart and conscience, visible only to God. This singular virtue has the power to reconcile one with God, as demonstrated by the tax collector. Lacking commendable deeds, he humbly uttered, “God, be merciful to me a sinner!” (Luke 18:13), and went away justified more than the Pharisee. This reflected not merely words of humility, but a deep sincerity of awareness. True humility occurs when an individual, aware of their virtues, remains devoid of self-aggrandizement, while consciousness arises when one acknowledges their sinfulness. If one who claims no goodness in themselves yet humbles themselves before God’s mercy finds acceptance, consider the boldness of those who might highlight their virtues but choose instead to assume a humble position. This is what Paul exemplified, as he, despite being virtuous, referred to himself as the foremost of sinners (1 Timothy 1:15) and was convinced of it, learning from the Teacher that even after doing all, we should refer to ourselves as unworthy servants (Luke 17:10). This encapsulates the essence of humility. \\n\\nImitate Paul if you possess good works, and imitate the tax collector if you are burdened by sin. Let us properly recognize ourselves; let us humble our hearts and refrain from conceit. When we adopt this mindset, it becomes a sufficient offering to God, echoing David's words: “A broken spirit, a broken and contrite heart, O God, You will not despise” (Psalm 50:19). David did not merely highlight humility, but also the broken state, which inherently cannot rise again. Thus, we, too, must break down our proud spirits—crushing and piercing it by continually reflecting on our shortcomings. When we achieve such humility, we render ourselves incapable of pride, as our conscience constrains us like a bridle and tempers us in all matters. This aligns with the promise of grace from God: “Humble yourself, and you will find grace with the Lord” (Sirach 3:18). One who receives God’s grace experiences peace, enabling them to endure trials and triumph over the judgments reserved for sinners, for God’s grace will lead and nurture them in all endeavors. May we all receive this grace through Christ Jesus our Lord, to whom and with whom be glory, along with the Father and the Holy Spirit, now and forever, and throughout all ages. Amen. \\n\\nOur Lord articulated in the Sermon on the Mount: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). The gate to heaven lies open for those who are humble; humility is the source of all goodness, while pride initiates all wickedness.\\n\\nIndeed, virtue possesses a head and members, more glorious than any beautiful form. What, you might ask, is the head of virtue? It is humility. Thus, Christ commences with humility, asserting, “Blessed are the poor” (Matthew 5:3). Here lies the head of virtue! It is devoid of ornamentation yet possesses a beauty that captivates God Himself: “On whom shall I look, but on the humble and contrite in spirit, and those who tremble at My word?” (Isaiah 66:2)."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Blessed are those who are humble in spirit (cf. Lk. 6:20), meaning they are humble because they disavow all reliance on their own strength."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Blessed are those who are poor in spirit, for they shall inherit the kingdom of heaven. The Lord instructs us to turn away from the empty glory of human ambition and reaffirms the command, ‘Thou shalt worship the Lord thy God, and Him only shalt thou serve (Matthew 4:10). In speaking through the prophets, He indicated His choice of a modest people who revere His words, establishing the foundation of true happiness rooted in humility. Consequently, He declared that it is those who embody humility who recognize their inheritance of the kingdom of heaven. No individual possesses anything solely for themselves; rather, all individuals, as a gift from the same Father, share equal opportunities and conditions for living, along with the means to appreciate these blessings."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Who are the humble in spirit? They are those who glorify God for their good deeds and take responsibility for their missteps. What does Scripture proclaim? Blessed are the poor in spirit, for theirs is the kingdom of heaven. In the Word, we learn about the futility of earthly pursuits: \\"All vanity and conceit of spirit.\\" The term \\"conceit of spirit\\" implies arrogance and haughtiness; it is often said of the arrogant that they possess a bold spirit, and rightly so, as 'spirit' is sometimes synonymous with 'wind.' Thus, we find it written, \\"Fire, hail, snow, ice, the spirit of the storm.\\" Surely, it is well understood that the proud are often depicted as inflated, as if carried by the wind. This is echoed in the apostle's words: \\"Knowledge puffeth up, but charity edifies.\\" Therefore, the humble in spirit are rightly perceived as those who fear God and possess a spirit free from pride. The beatitudes must originate here if they are to reach true wisdom; for the fear of the Lord is indeed the beginning of wisdom, while pride is said to be the root of all sin. Let those who are proud pursue and cherish the kingdom of earthly desires, but blessed are the humble in spirit, for theirs is the kingdom of heaven."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” This is truly profound, dear brethren, marking the commencement of divine instruction. He does not initiate with fright, but rather with blessing, not through intimidation, but through encouragement to strive. In this spiritual contest, He promises a great reward to those who engage, so that by keeping the reward in mind, they may not be deterred by toil or peril. Therefore, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” It is important to note that He did not say merely, “Blessed are the poor,” but specified, “the poor in spirit.” Not all forms of poverty are blessed; sometimes poverty arises from harsh circumstances, occasionally it results from immoral conduct, and at times it reflects divine displeasure. However, spiritual poverty—defined as the state of those who, by their own reasoning and volition, willingly choose to be impoverished for the sake of God, renouncing worldly goods and willingly relinquishing their possessions—is what He justly declares as blessed. Such individuals are truly the poor in spirit, “for theirs is the kingdom of heaven,” as through their voluntary poverty, they attain the wealth of the celestial kingdom. \\n\\nWhile we encounter many individuals in poverty, their lack of material possessions does not inherently render them blessed. It is not the mere state of being poor that confers this blessing but rather the acknowledgment of a godly form of poverty. Many possess few worldly goods yet have not turned away from their transgressions and remain distant from faith in God; thus, they cannot be deemed blessed. Therefore, we must discern who the truly blessed are, as the Lord states: Blessed are the poor in spirit, for theirs is the kingdom of heaven. He denotes that those are blessed who, having scorned the riches of the earth and discarded material wealth to become enriched in God, willingly choose to be poor in worldly terms. Although they may seem impoverished in the eyes of the world, they are regarded as wealthy in the sight of God; they may experience lack in this life, yet they are rich in Christ."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Reveals that humility is the cornerstone of existence. After Adam's fall due to pride, Christ redeems us through His humility. Adam aspired to be like God. Those who are broken in spirit are indeed the humble in heart."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"He did not proclaim those who lack material wealth as blessed, but rather those who are poor in spirit, which indicates a state of humility of both heart and desire. True blessedness does not come from being brought low by unfortunate circumstances, for involuntary experiences cannot yield true joy. Virtue is defined by actions taken freely. The term beggar (ητωχος) relates to humility, derived from the Greek word κατεπτηχεναι, which signifies fear or intimidation. The humble individual lives in reverence of God, as if they have never received His grace. Observe the foundation He establishes for His teaching. Since pride led to the downfall of the devil and brought low the first created being, who aspired to divinity after partaking of the tree, becoming the source of all evils, He offers humility as the counteracting remedy and positions it as the root and foundation of all virtues. Should humility be overlooked, all other achievements, though they may ascend to the heavens, will ultimately be forfeited, as exemplified by the Pharisee. The corresponding reward for humility is fitting: the highest honor is bestowed upon the most profound dishonor, which is unparalleled. Cloaked in the guise of blessings, He presented these commandments, making His teachings more palatable. Initially, it was necessary to address them gently, gradually guiding them to the commandments. Why did He choose the term poor instead of humble? Because the concept of being poor encompasses a deeper essence of humility. There exist various expressions of humility; one can be humble to a certain extent, while another may embody exceptional humility. The latter is affirmed by the blessed David, who said, \\"A broken and contrite heart, O God, you will not despise\\" (Psalm 51:17)."},{"author-name":"Peter of Damascus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":12,"exegesis-text":"The essence of wisdom, as David points out, begins with reverence for the Lord (Psalm 110:10). A different prophet, speaking from a divine perspective, described such attributes: ‘The Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and piety, the Spirit of the fear of the Lord’ (Is. 11:2, 3). The Lord initiated His teachings with the concept of fear, stating, ‘Blessed are the poor in spirit’ (Matt. 5:3), indicating that all should be filled with a profound fear of God, possessing a sincere and humble heart. The Lord established this principle as a cornerstone, recognizing that without it, even those dwelling in heaven would find no benefit if they were to harbor pride—referred to as madness in Greek, by which the devil, Adam, and many others fell. Therefore, anyone aiming to uphold the commandments must begin with the fear of God to avoid falling into the depths of despair."},{"author-name":"Peter of Kiev","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896ddde144a394c69d270_Peter%20of%20Kiev.png","category":"Holy Fathers and Teachers","century":17,"exegesis-text":"What is the first beatitude? The response is, “Blessed are the poor in spirit: for of such is the kingdom of heaven” (Matt. 5:3). What principle is found in the first beatitude? The principle regarding material wealth and worldly possessions: when they are granted abundantly, one should not act as their absolute master but should manage them as a steward and avoid excessive desire, as stated by the Holy Psalmist: “Riches flow, do not apply your heart” (Psalm 61:11). Moreover, emulating the exemplary faith of early Christians, we ought to possess nothing individually but share all things in common, just as the first believers are described: “But to the people that believed there was one heart and one soul; and not one of their possessions said their own things, but they had all things in common.” Further, it is noted: “If any carry anything of value, those who sell bring the proceeds and lay them at the apostles' feet: and it is distributed to anyone in need, should anyone ask” and “But all who believed were together, and had all things in common” (Acts 4:32, Acts 4:34-35; Acts 2:44). This quality is termed poverty of spirit. Nonetheless, it is permissible for individuals to take from the shared resources as much as needed for sustenance and clothing in a manner akin to others, while rejecting excess and frivolous embellishments. Ascetics and monks are especially called to embrace this virtue, not concerning themselves with even the essentials of food and clothing, but enduring their absence in hope of a greater treasure in heaven, keeping in mind the words of the Apostle: “Until this hour we hunger, and thirst, and are naked, and suffer, and wander, and labor, working with our own hands. We are persecuted, yet we bless; we suffer, yet we endure; we are defamed, yet we are comforted; as if the world were cut off, we are treated with contempt by all” (1 Corinthians 4:11-13). It is for such endurance that Christ promises His heavenly kingdom. However, those who acquire and utilize wealth righteously—especially by giving for church purposes, aiding the needy, or assisting the poor and infirm—follow the example of Zacchaeus, who declared before Christ: “Behold, Lord, I give half my possessions to the poor: and if I have wronged anyone, I will restore it fourfold” (Luke 19:8). Conversely, those who fall into destitution through indulgence and excess cannot expect to be rewarded by God for such poverty. Rather, they must repent for their squandering and misuse of resources. Yet, the faithful should not withdraw their charity. If they choose the path of moderation, they will not be lacking in their reward."},{"author-name":"Gregorij Djatchenko","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"**Explanation of the First Beatitude: \\"Blessed are the poor in spirit: for of such is the kingdom of heaven.\\"**\\n\\nI. We commonly observe physical poverty; thus, to illustrate spiritual poverty, it is helpful first to consider bodily poverty as a comparison. A beggar, as the term implies, is devoid of personal possessions and relies entirely on the generosity of others. He may lack bread to quell his hunger and water to satisfy his thirst; he has no place to rest his head without funds for lodging; he is often clothed in rags given by the kindness of strangers or wears garments that are tattered and unsightly. He experiences neglect from society, facing scorn and rejection, yet, in the eyes of God, he may possess intrinsic worth comparable to refined gold. The Gospel provides the example of Lazarus.\\n\\nII. We now apply the attributes of physical poverty to spiritual poverty. A beggar in spirit genuinely perceives his own spiritual deprivation; he acknowledges his utter lack of merit and anticipates everything from God's mercy. He understands that he cannot conceive of or desire anything good apart from God's assistance and that true goodness is only achievable through the grace of Jesus Christ. He views himself as more sinful and inferior compared to others, consistently self-criticizing and refraining from judging others. He perceives his soul’s condition as filthy and dark, continually beseeching the Lord Jesus Christ for cleansing and renewal. He shelters himself in God’s presence, knowing there is no safety outside His embrace. He regards his possessions as divine gifts, expressing gratitude to the divine Benefactor by generously sharing with those in need. This is the essence of being poor in spirit. Such a spirit is blessed, as the Lord declares, for where there is humility and awareness of one’s neediness, God is present, and where God is, there exists the remission of sins, peace, illumination, liberation, fulfillment, and joy. The Lord was sent to proclaim the Gospel to the poor, as it is stated: \\"I have sent the gospel to the poor\\" (Luke 4:18). This invitation is aimed at the humble, as those who are proud repel God's grace and become spiritually barren. Do we not see people eager to assist those in genuine need? How much more is God's compassion available to the spiritually impoverished! He responds lovingly to their calls, pouring out His spiritual riches upon them. It is said, \\"Are not the valleys abundantly watered with moisture; are not the valleys blooming and fragrant? Do not mountains have snow, ice and lifelessness?\\" The high mountains symbolize pride, whereas the valleys represent humility; \\"every wilderness will be filled, every mountain and hill will be humbled\\" (Luke 3:5). The Lord opposes the proud but bestows grace upon the humble (James 4:6).\\n\\nIII. Therefore, blessed are the poor in spirit, for they consider themselves of no worth—\\"for theirs is the kingdom of heaven.\\"\\n\\n**Instruction on Types of Spiritual Humility**\\n\\nI. Jesus Christ exemplifies humility and desires us to emulate His meekness: \\"Learn of me, for I am meek and lowly in heart\\" (Matt. 11:29). Who, then, is humble? \\n\\nII. The humble are those who recognize their unworthiness before both God and humanity. Their humility manifests in the following ways:\\na) Humility fears God, strives to please Him, avoids evil, and reverently fulfills His commandments. It relies entirely on divine mercy and assistance, continually attributing all aspects of life to God. Joyful acceptance arises from His goodness, while adversity is viewed through the lens of divine mercy. Such individuals labor for God with all their strength, resources, and peace of mind, drawing inspiration from saints like the Blessed Virgin Mary, the Prophets, Moses, David, and the Apostles, whose actions were deeply rooted in humility.\\nb) Humility honors those in authority with respect and prays for their well-being. Among peers, it encourages mutual kindness and support. In times of difficulty, humility exhibits patience, conceals grievances, and tolerates slights with the hope of fostering love towards others. Toward those in distress, humility shows compassion, forgives wrongs, shares in their joy, and empathizes with their struggles. Thus, humble individuals garner goodwill and favorable regard from others. \\nc) The humble maintain a modest view of themselves, recognizing their frailty and sinfulness, constantly in need of God's grace. They do not compare themselves with others but acknowledge all good gifts come from God. Even those blessed with talents or wealth attribute their endowments to God's grace rather than their merit.\\n\\nIII. The manifestations of humility are as vast as the ocean. It is unnecessary to quantify humility but vital to embody it. Let us strive for this essential virtue, according to Christ’s teaching: \\"Learn of me, for I am gentle and lowly in heart.\\"\\n\\n**The Need for Humility in Our Lives**\\n\\nI. Humility should be integral to our existence, akin to water for fish. It must permeate our speech and thoughts. Let us reflect on what compels us to humility. \\n\\nII. a) Both body and soul urge us to humility. The body is inherently fragile; we arrive in this world weakened and susceptible to illness. Even sustenance is insufficient to guarantee longevity, as many perish in youth due to bodily decay. Those who live long usually succumb to ailments, and at death, the body returns to dust. No aspect of physical existence—strength, sustenance, or attractiveness—can shield us from deterioration. Thus, we are reminded of our mortal condition, and humility is a befitting response. \\nb) Our souls similarly present reasons for humility. Though endowed with reason, free will, and immortality, the soul is vulnerable to passions and sin. Who among us is free from moral blemishes? If we claim sinlessness, we deceive ourselves, for it is said, \\"If we say that we have no sin, we deceive ourselves, and the truth is not in us\\" (1 John 1:8). Given our spiritual frailties, pride is unwarranted. Should we not, in light of our weaknesses, humble ourselves before God and our fellows? A sinner burdened by sinful inclinations should not boast. Even in purity, all goodness derives from God, and we ought to recognize our contentment as rooted in divine grace (2 Cor. 3:5). Christ Himself instructs, \\"Without me you can do nothing,\\" highlighting that any virtue we possess is a grace bestowed by God. Such virtues should remind us of our weaknesses and draw us nearer to humility. \\nc) Furthermore, humility pleases God—a fact evident throughout scripture. He blesses the humble while resisting the proud (1 Pet. 5:5). History shows us that humility has saved many: Noah from the flood, Moses from wrath, David from his enemies, and Mary from judgment. If this alone doesn’t persuade us, let the voice of our Savior encourage us: \\"Learn from me, for I am gentle and lowly in heart\\" (Matt. 11:29).\\n\\nIII. May we, beloved, embrace humility, acknowledging our weaknesses and recognizing pride as an unworthy aspiration. \\n\\n**Pursuing Heavenly Over Earthly Glory**\\n\\nI. There is no greater virtue than humility or spiritual poverty, which aligns us with Christ, who calls us to follow His example (Matt. 11:29). The Savior promises the humble the greatest reward: \\"Blessed are the poor in spirit, for theirs is the kingdom of heaven.\\" Humility, as St. John of the Ladder states, is the gateway to the kingdom of heaven. It encompasses love; only a humble heart can truly love, making humility the root of all virtues.\\n\\nII. Throughout history, the saints exemplified humility alongside remarkable virtues. Consider Abraham, who referred to himself as \\"earth and ashes\\" while being the father of believers; David, who called himself \\"a worm and not a man\\" despite being a revered king; Paul, who proclaimed himself \\"the least of the apostles\\"; and Mary, who acknowledged God's regard for her humility as she carried the Son of God. These examples illustrate that humility characterized even the loftiest lives. \\n\\nIII. Yet, why should we shun human praise? \\na) Firstly, because glory can weigh heavily on the soul. It challenges not only the passionate but also the vigilant. The desert father, Macarius, recounted a case where a gifted healer succumbed to pride due to the acclaim he received. A notable holy man in Egypt was led into temptation by the very fame that once elevated him until he implored God for deliverance. Through humbling trials, he rediscovered his reliance on God’s grace. \\nb) Secondly, worldly glory is inherently empty and undeserving of pursuit by Christians called to seek eternal, spiritual recognition. According to St. Tikhon of Zadonsky, worldly honor is superficial, soon fading in trials or death. True nobility lies not in earthly titles but in one's spiritual state, revealing that earthly accolades are but fleeting shadows.\\nc) Finally, therefore, my beloved, let us renounce fleeting, superficial glory and strive for internal, spiritual honor. Metropolitan Philaret of Moscow eloquently remarked that true glory is found in a purified heart—where one dwells with God through faith. The transformation of our hearts aligns us with authentic praise, leading us to glory beyond that which this world offers. \\n\\nIn all these ways, may we endeavor to embody the humility that draws us closer to God, preparing us for the everlasting glory that awaits. Amen."},{"author-name":"Philaret of Moscow (Drosdow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896ffb7a2ebaf99e46539_Philaret%20of%20Moscow%20(Drosdow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"WHAT IS GOD’S PRIMARY COMMAND FOR ACHIEVING THE BEATITUDES? Those who long for true happiness must be humble in spirit. WHAT DOES IT MEAN TO BE HUMBLE IN SPIRIT? To be humble in spirit signifies the understanding that we possess nothing by our own merit but only what is granted by God. It reflects our recognition that we cannot achieve any good apart from divine assistance and grace; thus, we must perceive ourselves as insignificant and continually rely on God’s mercy. In short, as St. John Chrysostom elaborates, spiritual humility is synonymous with spiritual poverty (Interpretation on the Gospel of Matthew, conversation 15). CAN THE AFFLUENT BE HUMBLE IN SPIRIT? Those who are wealthy can indeed embody humility in spirit if they recognize that material riches are fleeting and do not compensate for a deficiency in spiritual wealth. ‘For what will it profit a man if he gains the whole world, and forfeits his soul? Or what shall a man give in exchange for his soul?’ (Matthew 16:26). CAN PHYSICAL POVERTY CONTRIBUTE TO SPIRITUAL HUMILITY? Physical poverty can enhance spiritual humility if it is embraced voluntarily by a believer for the sake of God. The Lord Jesus Christ instructed the rich man: ‘If you want to be perfect, go, sell what you possess, and give to the poor, and you will have treasure in heaven; and come, follow Me’ (Matthew 19:21). WHAT DOES THE LORD PROMISE TO THE HUMBLE IN SPIRIT? The Lord assures the humble in spirit of the kingdom of heaven. HOW DO THE HUMBLE IN SPIRIT INHERIT THE KINGDOM OF HEAVEN? The kingdom of heaven is granted to the humble not only in this life through their faith and hope but will be fully realized in the life to come through their share in eternal joy."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Blessed. The type of blessedness referred to is clarified by the subsequent explanations associated with each statement: blessed signifies the blessedness of the Messiah’s kingdom. Poor in spirit. Being poor in spirit means holding a modest view of one's spiritual attributes, humbling oneself, and acknowledging one's sins; generally, to be poor in spirit connotes humility, which stands in contrast to pride, arrogance, or self-admiration. \\"Since Adam fell due to pride, aspiring to be God, Christ elevates us through humility\\" (Theophylact; cf. Chrysostom). \\"He specified - by the spirit, so that you may grasp humility rather than mere financial poverty\\" (Jerome). \\"Why did He say - the poor, instead of - the humble? Because the former term conveys a deeper meaning than the latter\\" (Chrysostom). Those who embody this quality are recipients of the Kingdom of Heaven (cf. note to Mt. 3:1), meaning they are prepared and deemed worthy to inherit joy in the Kingdom, for the humble, aware of their guilt and lack of worthiness, completely entrust themselves to Divine grace without depending on their own spiritual abilities, and grace guides them to the Kingdom. Humility serves as the gateway to the Kingdom of Heaven."}]}
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