Church Fathers Commentary Matthew 7:28-29

"And it came to pass, when Jesus had finished these words, the multitudes were astonished at his teaching: for he taught them as [one] having authority, and not as their scribes." — Matthew 7:28-29 (ASV)

Glossa Ordinaria: Having related Christ's teaching, he shows its effects on the multitude, saying, "And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine." ¹

Rabanus Maurus: This ending pertains both to the finishing of the words and the completeness of the doctrines. That it is said that "the multitude wondered" either signifies the unbelievers in the crowd, who were astonished because they did not believe the Savior's words, or is said of them all, in that they revered in Him the excellence of such great wisdom.

Pseudo-Chrysostom: The mind of man, when satisfied, reasonably brings forth praise, but when overcome, it brings forth wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained more to Christ's glory than to their faith, for if they had believed in Christ, they would not have wondered. Wonder is raised by whatever surpasses the appearance of the speaker or actor; for that reason, we do not wonder at what is done or said by God, because all things are less than God's power. But it was the multitude that wondered—that is, the common people, not the leaders among the people, who are not accustomed to hearing with a desire to learn. The simple people, however, heard in simplicity. If others had been present, they would have broken the silence by contradicting, for where there is greater knowledge, there is also stronger malice. For he who is in a hurry to be first is not content to be second.

St. Augustine of Hippo: From what is said here, He seems to have left the crowd of disciples—those from whom He chose twelve, whom He called Apostles—but Matthew omits to mention it. For Jesus seems to have delivered this Sermon, which Matthew recounts and Luke omits, only to His disciples. It also seems that after descending to a plain, He held another similar discourse, which Luke records and Matthew omits. Still, it may be supposed that, as was said before, He delivered one and the same Sermon to the Apostles and the rest of the multitude present. This sermon has been recorded by Matthew and Luke in different words but with the same essential truth, which explains what is said here about the multitude wondering. ²

St. John Chrysostom: He adds the cause of their wonder, saying, "He taught them as one having authority, and not as the Scribes and Pharisees." But if the Scribes drove Him away when they saw His power shown in works, how would they not have been offended when words alone manifested His power? This was not the case with the multitude; for having a benevolent disposition, it is easily persuaded by the word of truth. Such, however, was the power with which He taught them that it drew many of them to Him and caused them to wonder. Because of their delight in what was spoken, they did not leave Him even when He had finished speaking, but followed Him as He came down from the mountain. They were mostly astonished at His power, in that He did not speak by referring to anyone else, as the Prophets and Moses had done, but everywhere showed that He Himself had authority. For in delivering each law, He prefaced it with, "But I say unto you." ³

St. Jerome: For as the God and Lord of Moses Himself, He of His own free will either added things that seemed to be omitted from the Law or even changed some things, as we read above: "It was said by them of old.... But I say unto you." The Scribes, however, only taught the people what was written in Moses and the Prophets.

St. Gregory the Great: Or, Christ spoke with special power because He committed no evil out of weakness. But we who are weak, in our weakness, consider how we can best teach in a way that serves our weak brothers and sisters. ⁴

St. Hilary of Poitiers: Or, they measure the effectiveness of His power by the power of His words.

St. Augustine of Hippo: This is what is signified in the twelfth Psalm: "I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times" (Psalm 12:5-6). ⁵

The mention of this number reminds me here to connect all these precepts to those seven statements that He placed at the beginning of this Sermon—I mean, those concerning the beatitudes. For a person to be angry with his brother without cause, or to say to him, "Racha," or to call him a fool, is a sin of extreme pride. The only remedy for this is to seek pardon with a humble spirit and not be puffed up with a spirit of boasting.

Then, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." The one who agrees with his adversary—that is, by showing reverence for the word of God—approaches the revelation of his Father's will not with legalistic contention but with religious meekness. Therefore, "Blessed are the meek, for they shall inherit the earth."

Also, whoever feels carnal desire rebel against his righteous will, will cry out, "O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:24). And in mourning this way, he will implore the aid of the Comforter, and so, "Blessed are they that mourn, for they shall be comforted."

What can be thought of that is more difficult than overcoming an evil practice by cutting off those parts of ourselves that hinder the kingdom of heaven, and not being broken down by the pain of doing so? Or to endure all things in a faithful marriage, even the most grievous, and yet avoid any accusation of fornication? Or to speak the truth, and prove it not by frequent oaths, but by integrity of life?

But who would be bold enough to endure such labors unless he burned with a love for righteousness as with a hunger and thirst? Therefore, "Blessed are they that hunger and thirst, for they shall be filled." Who can be ready to accept wrong from the weak, to offer himself to anyone who asks, to love his enemies, to do good to those who hate him, and to pray for those who persecute him, except one who is perfectly merciful?

Therefore, "Blessed are the merciful, for they shall find mercy." The one who keeps the eye of his heart pure is he who sets the goal of his good actions not on pleasing men, nor on acquiring the necessities of this life. He does not rashly condemn anyone's heart, and whatever he gives to another, he gives with the same intention with which he would want others to give to him. Therefore, "Blessed are the pure in heart, for they shall see God."

Moreover, it must be that the narrow way of wisdom, which is obstructed by the deceit of corrupt men, is discovered by a pure heart. "Blessed are the peaceful, for they shall be called the sons of God." But whether we accept this arrangement or any other, the things we have heard from the Lord must be done if we want to build on the rock.

1. non occ.
2. de Cons. Evan., ii, 19
3. Hom. xxv
4. Mor., xxiii, 13
5. Serm. in Mont. ii, 40. i. 10. et. seq.