Church Fathers Commentary Matthew 5:4

"Blessed are they that mourn: for they shall be comforted." — Matthew 5:4 (ASV)

St. Ambrose of Milan: When you have done this much—attained both poverty and meekness—remember that you are a sinner and mourn your sins, as He continues, “Blessed are they that mourn.” It is fitting that the third blessing should be for those who mourn for sin, for it is the Trinity that forgives sin.

St. Hilary of Poitiers: Those who mourn—that is, not for the loss of relatives, insults, or possessions, but who weep for past sins.

Pseudo-Chrysostom: And those who weep for their own sins are blessed, but much more so are those who weep for the sins of others; so should all teachers do.

St. Jerome: For the mourning meant here is not for those who have died by the common course of nature, but for those who are dead in sins and vices. Thus Samuel mourned for Saul, and the Apostle Paul mourned for those who had not done penance after their uncleanness.

Pseudo-Chrysostom: The “comfort” of mourners is the end of their mourning. Those, then, who mourn their own sins will be consoled when they have received forgiveness for them.

St. John Chrysostom: And though it would be enough for such people to receive pardon, He does not rest His mercy only there. Instead, He makes them partakers of many comforts, both in this life and the next. God's mercies are always greater than our troubles.

Pseudo-Chrysostom: But those who mourn for the sins of others will also be comforted, inasmuch as they will acknowledge God's providence in that worldly generation. They will understand that those who had perished were not of God, from whose hand no one can be snatched. When they cease to mourn for these things, they will be comforted in their own blessedness.

St. Augustine of Hippo: Alternatively, mourning is sorrow for the loss of what is dear. But those who are turned to God lose the things they held dear in this world. Since they no longer find joy in the things they once enjoyed, their sorrow cannot be healed until a love for eternal things is formed within them. They will then be comforted by the Holy Spirit, who is for this reason chiefly called the Paraclete, that is, “Comforter.” In this way, for the loss of their temporal joys, they will gain eternal joys.¹

Glossa Ordinaria: Or, by “mourning,” two kinds of sorrow are intended: one for the miseries of this world, and one for the lack of heavenly things. Thus Caleb's daughter asked for both “the upper and the lower springs.” Only the poor and the meek experience this kind of mourning. Because they do not love the world, they acknowledge themselves to be miserable and therefore desire heaven.²

Therefore, it is fitting that consolation is promised to those who mourn, so that one who has sorrow in the present may have joy in the future. But the reward of the mourner is greater than that of the poor or the meek, for “to rejoice” in the kingdom is more than to have it or to possess it, as many things we possess are held in sorrow.

St. John Chrysostom: We may remark that this blessing is given not simply, but with great force and emphasis; it is not merely “those who have grief,” but “those who mourn.” Indeed, this command is the sum of all philosophy. For if those who mourn the death of children or relatives are, throughout that entire season of sorrow, untouched by other desires—such as for money or honor—and do not burn with envy, feel no offense from wrongs, nor are open to any other vicious passion, but are given over solely to their grief, how much more should those who mourn their own sins, in the way they ought to mourn for them, show this higher philosophy.

1. Serm. in Mont., i, 2
2. ap. Anselm