Luke 6:22Meaning & Commentary from the Church Fathers

He also said, “Rejoice in that day and leap for joy when they separate you from their company, and when they revile you, and cast out your name as evil, for the Son of Man’s sake” (Luke 6:22-23). If your enemy speaks the truth and you receive their words with humility, do not seek revenge or retaliate but instead earnestly repent and condemn your own sins, and you shall receive a reward that equals the first.

I will support this with Scripture, so you may understand that as much harm as friends may inflict upon us with their flattery and affection, so too can our enemies do much good by pointing out our faults, even when their accusations hold weight, if we make the right use of their reproaches. Friends, out of affection, may often deceive us with compliments; however, enemies shine a light on our sins. We are often blind to our shortcomings due to self-love, while our adversaries observe us closely, and their malice drives us towards self-correction. Therefore, their hostility can be a source of great benefit, as through their admonishments we not only recognize our sins but strive to overcome them. Indeed, if an enemy reproaches you for a sin you already acknowledge, and your response is not to retaliate with anger but instead to weep and pray earnestly to God, then you have indeed begun to cast aside that sin. What could be more beneficial? What path could be clearer for shedding our sins?

To ensure that this counsel is reasonable, I will share testimony from the Holy Scriptures. There were two men who entered the temple to pray, a Pharisee and a tax collector. The Pharisee was proud of his righteousness, gave away his belongings, fasted, and was far removed from selfishness, while the tax collector was immersed in greed and wrongdoing. The Pharisee stood in prayer and declared: “God, I thank You that I am not like other men—extortioners, unjust, or even like this tax collector” (Luke 18:11). Meanwhile, the tax collector stood at a distance, not daring to lift his eyes, and did not return insult for insult; he did not say, “How dare you judge me? Am I not better than you? I could reveal your failings, and you would not enter this holy place again.” No, he uttered none of the harsh words we often exchange in such moments. Instead, he beat his breast and cried out, “God, be merciful to me, a sinner” (Luke 18:13), and he left the temple justified.

See how quickly this transformation occurred: he accepted the reproach and cleansed himself; he became aware of his sins and was freed from them, showing that the reproach served to eliminate sin, and his enemy, contrary to his intent, became a benefactor. How much effort would the tax collector have had to exert in fasting, prayer, charity, and acts of penance to achieve purification? Yet, without undertaking these actions, he was cleansed merely by his heartfelt plea; the insults meant to humiliate him instead earned him the crown of righteousness effortlessly and swiftly.

Thus, it becomes clear that even when others speak truthfully about us, voicing what we already know, if we respond without anger but in grief and supplication to God, we open the door to remedy all our sins. The tax collector didn’t counter the Pharisee's insult with one of his own; he mourned his sins, and therefore “this one went down to his house justified rather than the other.”

Consider the significant blessing derived from the offenses of our adversaries when we bear them with grace. If our enemies can offer us good—by speaking both truth and falsehood—then why do we allow ourselves to be troubled? Why do we succumb to irritation? If you, dear person, do not cause yourself harm, then neither your friend nor enemy, nor even the devil, can truly harm you. If those who insult us, rob us, and even plot against our lives can ultimately lead us to the crown of martyrdom and offer us justification like the tax collector, why should we harbor resentment against them? We must not say, “So-and-so has troubled me; so-and-so has made me speak ill.” Instead, we must recognize that we ourselves are responsible for our reactions. If we aspire to uphold virtue, the devil's efforts will not sway us into anger.

He indicates that they will be mocked as frauds and misled; they will find themselves ostracized from the connections they once had. However, He encourages them not to be disheartened, as the damaging words of others hold no sway over a steadfast heart.

Observe the sequence: you must become poor in spirit, for humility is the foundation of all virtues. Without spiritual poverty, true meekness cannot be attained. The meek can grieve for their current state; those who mourn the worst can aspire to the best; the seekers of the highest paths steer clear of the lowest, ensuring they receive assistance from above; the merciful cleanse their hearts. What does it mean to purify the spirit if not to rid oneself of the corruption of death? Almsgiving redeems from death (Tobit 4:11). Patience exemplifies perfect love. He who stands firm against persecution till the end undergoes testing so that he may lawfully earn the crown. These are widely recognized as the stages of virtue through which we ascend from lower states to higher ones.

As virtues progressively grow, so do the rewards, for to be a child of God surpasses merely possessing earthly riches and comforts. Although the kingdom of heaven is the initial and final reward, is it the same for both beginners and the perfected? Or do we learn of a profound truth: what marks the first entry into the kingdom of heaven? As the apostle expresses, it is the resolve to be with Christ (Philippians 1:23). The first kingdom occurs when the saints are taken to the skies to meet the Lord in the air (1 Thessalonians 4:17). Many of those who have died will awaken—some to eternal life, others to everlasting contempt and disgrace (Daniel 12:2). Therefore, the first kingdom of heaven is bestowed upon the saints, consisting of the liberation from the body, while the second represents communion with Christ at the resurrection. In the kingdom of heaven, there are numerous dwelling places (see John 14:2). Although the Kingdom itself is singular, the merits within it are diverse. After resurrection, freed from death, you will inherit your true homeland. He who is told, "You are dust, and to dust you shall return" (Genesis 3:19), does not possess his land, for one who cannot partake of its fruits cannot truly own it. Released by the Lord's cross, once you are under His gentle yoke (cf. Matthew 11:29), you will find solace in that very possession. Comfort begets joy, and joy is accompanied by the mercy of God. Those whom the Lord extends mercy to, He also calls (cf. Romans 9:18, 24). He who is called perceives the One who calls; he who sees God is adopted by Him, and as a child of God, he relishes the riches of His kingdom. Thus, the beginning unfolds, and the second brings perfection. For even today, many reside under the dominion of Rome, yet the privileges of imperial power are primarily enjoyed by those closest to the emperor.

Blessed are you when others revile you (Luke 6:22). You possess courage, not to incite animosity through evil actions, but to withstand persecution for your faith; hence, disregarding the attitudes of others and seeking approval from God, you will achieve the crown of suffering. The Lord stated, “This is what their ancestors did to the prophets” (Luke 6:23)—for the Jews pursued the prophets to the point of death (cf. Matthew 23:30; Romans 11:3)—so that you may comprehend that true courage finds its perfection in suffering. Courage is essential to conquer anger and restrain fury; it fortifies the spirit as it does the body, enabling one to remain unshaken by fear and pain, which often confuse us like ominous messengers.

Therefore, purity of heart and spirit is achieved through moderation, charity is found in justice, peaceableness in prudence, and gentleness in courage.

Rejoice in that day and shout for joy. Therefore, the day that brings joy to Christians is the moment they face hatred, alienation, and scorn for Christ's name. Do you wish to experience this joy, or would you rather let this opportunity pass by, remaining unacquainted with such joy? It is understandable for one to utter the words of Christ, asking for the cup of hatred and persecution to pass, yet it is commendable for another to persistently express: Not as I will, but as You will, Heavenly Father. We must pay careful attention to Christ's words, as they motivate us to undertake great deeds and persevere through tribulations, empowering us with the thought of heavenly rewards: Behold, your rewards are abundant in heaven. There are perhaps few noble souls who, in heartfelt yearning and aspiration, forsake all earthly and even heavenly rewards to purely strive for goodness before God and to unite with Him in love. What do I have in heaven? the Psalmist exclaims, and what do I desire on earth? My heart and my flesh may fail, but God is the strength of my heart and my portion forever (Psalm 72:25, 26). I seek nothing earthly; my longing is solely for the God of heaven. My flesh does not crave worldly pleasures, and my heart does not yearn for the love of humanity; rather, I willingly forfeit the most coveted earthly possessions without jealousy towards those who desire them; my inheritance is God. My heart aches to seek Him where He is not present, and longs to be renewed where He can be found; my very flesh yearns for everlasting satisfaction—when His glory is unveiled. I find it challenging to articulate the state of certain pious souls, save for the words of the Lord regarding a particular grace-filled condition: He who is able to endure, let him endure. While desiring a reward may not be a mark of perfection, God does not prevent humanity from contemplating the prospect of reward; indeed, He Himself employs this thought to inspire us to obey His commandments and pursue perfection. Honor thy father and thy mother, commands the Lord, and here follows the promise of reward: that it may be well with you and that you may live long upon the earth (Ex. 20:12). If you wish to be perfect, go, sell your possessions, and give to the poor: this is the path to perfection, followed immediately by the reward of treasure in heaven (Matthew 19:21). Rejoice in that day—when people despise you, isolate you, and malign you for the sake of the Son of Man; this mighty endeavor truly requires extraordinary fortitude and unwavering patience. The great reward shared amongst the faithful can invigorate and uphold one’s spirit: behold, your rewards are many in heaven. The Old Testament, as a precursor to Christian perfection, primarily speaks of earthly rewards; it necessarily translates the spiritual visions of heavenly joy into the tangible images of earthly success. The New Testament, revealing the fulfillment of the heavenly kingdom in its spiritual essence and purity, often directs its ascetics and the suffering toward heavenly rewards: it not only downplays earthly rewards as insignificant but sometimes deems them barriers to heavenly gain. Indeed, the Lord states that those who pursue earthly accolades through virtue have already received their reward on earth and thus shall not be rewarded in heaven. While the ancient Law touted earthly prosperity—proclaiming goodness and long life upon the earth—the Gospel warns against the perils of earthly riches and dismisses them as distractions from true heavenly joy: What profit is there for a man to gain the whole world but forfeit his soul? (Matthew 16:26). He who clings to his life will lose it, yet he who relinquishes his life in this world shall find it unto everlasting life (John 12:25). Each of us can reflect on this crucial question: Am I a genuine Christian? If you are, then you are detached from temporary possessions and do not seek earthly rewards; instead, you find your encouragement in the promise of eternal heavenly treasures. Conversely, if you neglect heavenly rewards in your pursuit of fleeting gain, accolades, or earthly comfort, then be not deceived; such tendencies do not reflect a truly Christian spirit. He who is driven solely by the allure of earthly rewards is but a man of the Old Testament, far removed from spiritual completeness and the treasures of heaven. He who performs good works for temporal gain, or for human recognition, still dwells in the realm of paganism; he commodifies virtues for sale or display, receiving his payment from mankind and leaving heaven with nothing owed to him. Some may contend that such reasoning is overly strict and that it condemns all under sin. Is it not human nature, they might argue, to pursue what is best on earth, just as a fish seeks deeper waters? But let those who voice such thoughts recognize that it is not us who confine them under sin with rigidity; rather, it is Christ's Word that judges, and their negligence in adhering to it brings about their state. Though it may be natural to desire the best of earthly offerings, it is irrational to pursue them at the expense of what is greatest in heaven. And to cling solely to the natural: could this not lead to forsaking the gracious, which surpasses the natural? By relying on supposed natural entitlements, might one not disregard the principles of gracious law: act morally, content yourself with what you possess (Heb. 13:5); honor one another, doing more for yourselves (Rom. 12:10); do not indulge in fleshly desires (Rom. 13:14)? If one is intent on seeking natural things, is it genuinely natural to pursue earthly rewards, which are so prevalent among us? We must acknowledge that true nature aligns with the real needs of human existence, satisfying them accordingly. A laborer has every right to seek just compensation for his work, including sustenance during breaks; this is indeed a natural pursuit. Yet, what is natural about a wealthy man who refuses to act without an excessive profit, seeking to multiply his gains? What is natural about someone in service who continually demands greater pay or prestige? Is human nature designed to crave money, titles, or accolades abundantly? Would it not be far more fitting, and indeed natural for humanity, to focus not on the meager earthly rewards that seldom satisfy, but rather on the immense, ever-fulfilling heavenly reward that can never be taken away? If each person fixed their gaze on the numerous rewards awaiting them in heaven, which they could possess in their hearts, they would be less inclined to pursue earthly rewards or fleeting comforts. The seller would be less greedy, the judge might prioritize truth over unjust gain, and those serving the public would choose the common good over personal profit, remaining devoted to societal benefit regardless of immediate compensation; a laborer would work with cheerfulness for an ungrateful master. In sum, the foresight of heavenly rewards would cultivate a spirit of selflessness that enhances the collective good and deepens the inner virtue within each heart. O Lord, abundant in promises and steadfast in fulfillment! Fortify us with healthy remembrance and hopeful expectation of the many rewards awaiting us in heaven, so that the allure of earthly treasures may not distract us, and the trials or losses of this world may not overwhelm us. Amen.

There exist deeper forms of comfort, fulfillment, and honor—spiritual ones, connected to the essence of the soul. Those who discover these will find that they no longer desire the external rewards; indeed, they will come to disdain and loathe them because they obstruct the pursuit of the spiritual, preventing clarity and entrapping the soul in darkness and phantoms. Therefore, those who wholeheartedly embrace poverty, humility, and obscurity often feel secure among them, as if protected from being ensnared by worldly temptations. What of those who naturally possess such worldly comforts? According to the teachings of the Apostle, they are to engage with these externalities as if they have nothing at all.