Thomas Aquinas Commentary Matthew 5

And seeing the multitudes. Here the Lord presents His doctrine, which is divided into three sections. In the first section, Christ’s doctrine is described; in the second, the doctrine’s power is described; and in the third, the goal to which He leads is described. The second section begins in chapter 13; the third section begins in chapter 17. The first section is divided into three parts. In the second part, the ministers of His doctrine are instructed; and in the third part, His adversaries are refuted. The second part begins in chapter 10, and the third begins in chapter 11.

The first part is divided into two sections: first, Christ’s doctrine is set forth; and second, it is confirmed by miracles. In the first of these sections, what one might call a kind of preamble to His doctrine is introduced; and in the second, the doctrine itself is explained, where it is said, Blessed are the poor in spirit. Concerning the first, the Evangelist does three things:

1. He describes the place where Christ’s doctrine was presented.
2. He describes the hearers of the doctrine, which is where it is said, And when he was set down.
3. He describes His manner of teaching, which is where it is said, And opening his mouth he taught them.

He says, therefore, ‘I spoke because many people have followed Me,’ etc.

And Jesus seeing the multitudes. This phrase can be understood in two different ways. First, it is as follows: He went up to teach the multitudes, that is, not avoiding them.

Therefore, Chrysostom says, just as a craftsman, when he sees the material prepared, is delighted to work, so a priest is delighted to preach when he sees the people gathered together; and therefore, He went up; I will give thanks to you in a great church (Psalms 34:18). Alternatively, He went up, that is, avoiding the multitudes, so that He might more freely teach His disciples: The words of the wise are heard in silence (Ecclesiastes 9:17).

And it should be noted that Christ is said to have had three refuges. Sometimes He fled to a mountain, as said here; and it is written in John 8:1: And Jesus went unto mount Olivet. Sometimes He fled to a boat: When the multitudes pressed upon him… going into one of the ships that was Simon’s… sitting he taught (Luke 5). And thirdly, sometimes He fled into the desert: Come apart into a desert place (Mark 6:31).

And this was quite fitting, for in three things a person can have a refuge in relation to God:

1. In the protection of the divine loftiness: They that trust in the Lord shall be as mount Sion (Psalms 124:1).
2. In ecclesiastical society, which is designated by the ship: Jerusalem, which is built as a city, which is compact together (Psalms 121:3).
3. In the solitude of religious life, which is indicated by the desert, through the contempt of temporal things: I will lead her into the wilderness: and I will speak to her heart (Hosea 2:8); Lo, I have gone far off flying away; and I abode in the wilderness (Psalms 54:8).

Now He went up into the mountain for five reasons:

1. The first was to manifest His excellence, for He is the mountain about which it is said in Psalm 67:16: The mountain of God is a fat mountain.
2. The second was to show that a teacher of this doctrine should ascend to an eminence of life: Get thee up upon a high mountain, thou that bringest good tidings to Sion (Isaiah 40:9). Chrysostom says: “No one can stay standing in a valley and speak of heaven,” etc.
3. The third reason was to show the sublimity of the Church to whom the doctrine is proposed: The mountain of the house of the Lord shall be on the top of mountains, and it shall be exalted above the hills (Isaiah 2:2).
4. Fourth, this was to manifest the perfection of this doctrine, because it is most perfect: Thy justice is as the mountains of God (Isaiah 35:7).
5. Fifth, this was so that this doctrine might correspond to the old legislation which was given upon a mountain (Exodus 19, 24).

Afterwards, the hearers are described, with the words, And when he was set down, his disciples came unto him. Two things can be noted in His sitting. The first is His humbling of Himself: Thou hast known my sitting down (Psalms 138:2). When He was in the loftiness of His majesty, His doctrine could not be received; but then people began to receive it when He humbled Himself. Or this pertains to a teacher’s dignity: The scribes and the Pharisees have sitten on the chair of Moses (Matthew 23:2). For the study of wisdom requires repose. His disciples came unto him, etc., not only with their bodies, but also with their souls: Come ye to him and be enlightened (Psalms 33:6); They that approach to his feet, shall receive of his doctrine (Deuteronomy 33:3).

And observe that when the Lord preached to the multitudes, He stood: And coming down with them, he stood in a plain place (Luke 6:17). But here, when He preached to His disciples, He sat. From this the custom evolved that one preaches to the multitudes standing, but to the religious, sitting.

Regarding And opening his mouth he taught them, here His manner of teaching is described. By saying Opening, it is indicated that He had been silent previously for a long time. And it shows that He was about to make a great and long sermon, as Augustine says. Or it shows that He was about to speak great and profound things: After this, Job opened his mouth, and cursed his day (Job 3:1). And he says His mouth, because previously He had opened the mouths of the prophets: For wisdom opened the mouth of the dumb, and made the tongues of infants eloquent ; for He is the Father’s wisdom.

But here a question arises: for this sermon contains many of the same things found in Luke 6. Yet discrepancies seem to exist here and there, as is evident in the text.

And so Augustine offers two solutions. One is that this sermon is different from the other one: for, first, He went up into the mountain and gave this sermon to His disciples. Afterwards, coming down, He found the crowd gathered, to whom He preached the same thing and recapitulated many things; this is what is related in Luke 6. Alternatively, it can be explained that there was one mountain which had a level spot on its side, with a higher peak rising above that level spot. Therefore, the Lord went up into the mountain, meaning that He went up onto a level spot of that mountain. And, first, He went up higher, called together the disciples, and there He chose the twelve Apostles, as is related in Luke. Afterwards, coming down, He found the crowd gathered together, and when His disciples came, He sat down and gave this sermon to the crowds and disciples. And this seems to be more true, because Matthew relates at the end of the sermon (Matthew 7:28) that the people were in admiration at his doctrine.

The Evangelist, above, set forth a kind of brief preamble to Christ’s teaching; now he relates the teaching itself and its effect, namely, the admiration of the multitudes. It should be considered that, according to Augustine, the whole perfection of our life is contained in this sermon. And he proves that the height of perfection, to which Christ leads, is contained in this sermon by the words that the Lord adds, namely, a particular promise. Now, what man desires most of all is happiness. Therefore, the Lord does three things here:

1. He promises a reward which is gained by those who receive this doctrine;
2. He relates the precepts, where it is said, Do not think that I have come to destroy the law;
3. He teaches how a man can come to observe these things, where it is said, Ask, and it will be given to you.

Concerning the first, He does two things, for some are only observers of this doctrine, and others are ministers of it.

1. He describes the happiness of the observers,
2. And of the ministers, where it is said, Blessed are you when they will revile you.

It should be noted that many things are related here about the beatitudes, but no one could ever speak so skillfully about the Lord’s words as to attain His full purpose. Yet it should be known that in these words every complete happiness is included, for all men desire happiness, but they differ in their judgment about happiness; and thus some desire this and others desire that.

Now, we find four opinions about beatitude. Some believe that it consists only in external things, namely, in an abundance of these temporal things: They have called the people happy, that hath these things (Psalms 134:15). Others believe that perfect beatitude consists in man satisfying his own will; hence, we say happy is he who lives as he wishes: And I have known that there was no better thing than to rejoice (Ecclesiastes 3:12). Others say that perfect beatitude consists in the virtues of the active life. Still others say that it consists in the virtues of the contemplative life, namely, of divine and intelligible things, as Aristotle supposed.

All these opinions, however, are false, though not in the same way. From this, the Lord reproves all these opinions. He reproves the opinion of those who said that it consists in an abundance of external things; hence, He says, Blessed are the poor, as if He were to say, the rich are not happy. He reproves the opinion of those who were placing beatitude in the satisfaction of their appetite when He says, Blessed are the merciful.

But it should be known that the appetite is threefold in man: the irascible, which desires revenge on one’s enemies, and He reproves this when He says, Blessed are the meek; the concupiscible, whose good is to rejoice and enjoy, and He reproves this when He says, Blessed are they that mourn; and the will’s appetite, which is twofold, according to the two things it seeks.

1. It seeks that its will not be coerced by any higher law;
2. And that it restrain others as subjects; hence, it desires to preside and not to be subject.

The Lord, however, shows the contrary to be true in regard to both these aspects of the will's appetite. Regarding the first, He says, Blessed are they that hunger and thirst after justice. And regarding the second, He says, Blessed are the merciful.

Therefore, both those who place their beatitude in external wealth and those who place their beatitude in the satisfaction of desire err. Those, however, who place their beatitude in actions of the active life, namely, in moral practices, also err, but they err less, because that is the means to beatitude. Therefore, the Lord does not reprove it as evil, but He shows it to be something ordered toward beatitude. This is because either the virtues are ordered to oneself, such as temperance and the like, and their end is cleanliness of heart because they enable one to conquer the passions; or they are ordered to others, and so their end is peace and the like, for the work of justice is peace.

And thus these virtues are means to beatitude, and not beatitude itself. So the passage is, Blessed are the clean of heart: for they shall see God. He does not say, ‘They see God,’ because this would be beatitude itself. And, likewise, Blessed are the peacemakers, not because they are peacemakers, but because they aim at something else, for they shall be called the children of God.

Now, the Lord reproves the opinion of those who say that beatitude consists in the contemplation of divine things, as to its timing; for otherwise it is true, because ultimate happiness consists in the contemplation of the most intelligible thing, namely, God. For this reason He says, They shall see.

And it should be observed that, according to the Philosopher, in order for contemplative actions to make one happy, two things are required: one thing is substantially required, namely, that it be an actuation by the highest intelligible being, who is God; the other is formally required, namely, love and delight. For delight perfects happiness, just as beauty perfects youth. And thus the Lord states two things, They shall see God, and, They shall be called the children of God, for this pertains to a union of love: Behold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God (1 John 3:1).

Again, it should be noted that in these beatitudes certain things are set forth as merits, and certain things are set forth as rewards, and this one by one. Blessed are the poor in spirit: see the merit; for theirs is the kingdom of heaven: see the reward, and so forth in the others.

And something should also be observed about the merits in general, and about the rewards in general. Regarding the merits, it should be known that the Philosopher distinguishes two kinds of virtue: one is common, which perfects man in a human manner. For when a strong man fears when he ought to fear, this is a virtue. But if he were not to fear, this would be a vice. If, however, he would never fear, having trusted in God’s help, this virtue would be above the human manner; and these virtues are called divine. These acts, therefore, are perfect, and a virtue, also according to the Philosopher, is a perfect operation. Therefore, these merits either are acts of the gifts, or acts of the virtues, to the extent that they are perfected by the gifts.

Again, observe that acts of the virtues are those concerning which the Law prescribes; now, the merits of the beatitudes are acts of the virtues. Thus, everything which is prescribed, or is included within what is prescribed, is related to these beatitudes.

Therefore, just as Moses first presented the precepts, and afterwards He said many things which were related to the presented precepts, so Christ in His teaching first set forth these beatitudes, to which all the other teachings are reduced.

Now concerning the first, it should be noted that God is the reward of those who serve Him: The Lord is my portion, said my soul: therefore will I wait for him (Lamentations 3:24); The Lord is the portion of my inheritance and of my cup (Psalms 15:5); I am the Lord who brought thee out from Ur of the Chaldees, to give thee this land, and that thou mightest possess it (Genesis 15:7).

Augustine says, in II Confessions, “When the soul withdraws from You, it seeks goods outside of You.” Now men seek after various things; but all that could be found in whatever kind of way of life, the Lord in return promises all in God. For some men place the highest good to be an abundance of riches, by which they can arrive at the greatest dignities; the Lord promises a kingdom which encompasses both. But to arrive at this kingdom, He says, is by way of poverty, not by way of riches. Therefore, He says, Blessed are the poor.

Others strive to arrive at these honors through wars; the Lord, however, says, Blessed are the meek, etc. Some seek consolations through pleasures; and so the Lord says, Blessed are they that mourn. Some others do not wish to be subjected, and so the Lord says, Blessed are they that hunger and thirst after justice. Some others wish to avoid hardship by oppressing their subordinates, and so the Lord says, Blessed are the merciful. Others suppose the vision of God to be in the contemplation of truth on earth; the Lord, however, promises it to be in Heaven; therefore, Blessed are the clean of heart, etc.

And it should be observed that these rewards, which the Lord touches upon here, can be possessed in two ways: namely, perfectly, and by way of completion, and in this way they exist in heaven only; and these rewards can be possessed by way of a beginning, and imperfectly, and in this way they exist on earth. From this, the Saints have some beginning of that beatitude. And because these things cannot be explained in this life just as they will be in heaven, Augustine expounds them in such a way as they are in this life. Blessed are the poor in spirit: not only by the happiness which consists in hope, but also by the happiness attained in reality. The kingdom of God is within you (Luke 17:21). Therefore, these things having been prefaced, let us proceed to the text.

In these beatitudes, the Evangelist does two things:

1. The beatitudes themselves are set forth;
2. Their clarification is set forth, where it is said, Blessed are they that suffer persecution for justice’ sake: for theirs is the kingdom of heaven; for this is explanatory of all the beatitudes.

Now virtue does three things: it withdraws from evil, it does good works and causes good works to be done, and it disposes to that which is best.

1. He prescribes about the first, where it is said, Blessed are the poor;
2. He prescribes about the second, where it is said, Blessed are they that hunger;
3. And He prescribes about the third, where it is said, Blessed are the clean of heart.

Now virtue withdraws from three evils: the evil of cupidity, the evil of cruelty or restlessness, and the evil of harmful pleasure.

1. The first is indicated, where it is said, Blessed are the poor;
2. The second is indicated, where it is said, Blessed are the merciful;
3. And the third is indicated, where it is said, Blessed are they that mourn.

He says, therefore, Blessed are the poor. This can be read in two ways. Firstly, it is as follows: Blessed are the poor, that is to say, the humble, who consider themselves poor. For they are truly humble who consider themselves poor, not only in external things but also in internal things; But I am a beggar and poor (Psalms 39:18), as opposed to what is written in Revelation 3:17: Because thou sayest: I am rich and made wealthy and have need of nothing: and knowest not that thou art wretched and miserable and poor and blind and naked, etc.

And then, what He says, In spirit, can be read in three ways:

1. Man’s pride is sometimes called a spirit: Cease ye therefore from the man, whose breath (spiritus) is in his nostrils, for he is reputed high (Isaiah 2:22); the blast (spiritus) of the mighty is like a whirlwind beating against a wall (Isaiah 25:4). And pride is called a spirit because just as bags are inflated by blowing, so men are inflated by pride: Puffed up by the sense of his flesh (Colossians 2:18). Therefore, blessed are the poor, namely, those who possess little of the spirit of pride.
2. Or a spirit can be taken for man’s will. For some men are humble through necessity, and these are not blessed, but rather those who feign humility.
3. Thirdly, a spirit can be taken for the Holy Spirit (Spiritus); hence, Blessed are the poor in spirit, who are humble through the Holy Spirit: To whom shall I have respect, but to him that is poor and little, and of a contrite spirit, and that trembleth at my words? (Isaiah 66:2).

To these poor is promised in return a kingdom, by which is understood the highest excellence. And given that this will be granted in return to any virtue, nevertheless, it is especially given to humility, because whosoever shall humble himself shall be exalted (Matthew 23:12). And: Glory shall uphold the humble of spirit (Proverbs 39:23).

Or it is otherwise, according to Jerome. The poor in spirit is to be understood literally, in the renunciation of temporal things. And He says, In spirit, because some men are poor by necessity, but the beatitude is not due to them, but to those who are poor by choice. And these are called poor in two ways: because even if some have riches, nevertheless, they do not have them in their hearts: If riches abound, set not your heart upon them (Psalms 61:11). Others neither have nor desire riches, and this is safer because the mind is drawn away from spiritual things by riches.

And these are properly called poor in spirit, because the acts of the gifts, which are above the human manner, belong to a blessed man. That a man would cast away all riches, so that he also does not desire them in any way, this is above the human manner. Now to these men the kingdom of heaven is promised in return, in which is indicated not only a height of honor, but also an abundance of riches: Hath not God chosen the poor in this world, rich in faith? (James 2:5).

And observe that Moses first promised riches: The Lord thy God will make thee higher than all the nations that are on the earth (Deuteronomy 28:1); and further on: Blessed shalt thou be in the city, and blessed in the field (Deuteronomy 28:3). And thus, in order that the Lord might distinguish the Old Law from the New, He first places beatitude in the contempt of riches.

Likewise, according to Augustine, note that this beatitude pertains to the gift of fear, because fear, especially filial fear, causes one to have reverence towards God, and from this a man despises riches. Isaiah sets forth the beatitudes by descending: And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root. And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness. And he shall be filled with the spirit of the fear of the Lord (Isaiah 11:1). Christ, on the contrary, sets them forth starting from the gift of fear, namely, from poverty, because Isaiah foretold Christ’s coming to earth; Christ, however, was drawing from the earth upwards.

Blessed are the meek. This is the second beatitude. But lest someone might say that poverty suffices for beatitude, He shows that it does not suffice; indeed, meekness is also required, which moderates movements of anger, while temperance moderates movements of concupiscence. For he is meek who is also not irritated. Now this can be done through virtue, namely, so that you are not angered except from a just cause. But if you were even to have a just cause and you are not provoked, this is above a human manner; and therefore He says, Blessed are the meek. For fighting is for the sake of an abundance of external things; and thus there would never be a disturbance if a man did not desire riches. Thus, those who are not meek are not poor in spirit. And for that reason, He immediately adds, Blessed are the meek. And observe that this consists in two things:

1. That a man is not angered;
2. And that, if he is angered, He tempers his anger.

Accordingly, Ambrose says: “It belongs to a prudent man to moderate the movements of anger, and it is not said to be less of a virtue to be angered temperately than it is to be not angered at all; and I think that the latter is very much less than the former,” etc.

Chrysostom says: “Amidst many eternal promises He sets forth one that is earthly.” Hence, literally, the meek possess this land. For many quarrel so that they may acquire possessions, but frequently they destroy their life and all their possessions, and frequently the meek possess it all: The meek shall inherit the land (Psalms 36:11).

But it is better explained as referring to the future. And it can then be explained in many ways. Hilary explains it as follows: They shall possess the land, that is, Christ’s glorified body, because they will be conformed in their body to that glory: His eyes shall see the king in his beauty, they shall see the land far off (Isaiah 33:17); He will reform the body of our lowness, made like to the body of his glory (Philippians 3:21).

Or, in a different way, this land is now the land of the dead, because it is subjected to corruption, but it shall be freed from corruption, according to the Apostle (Romans 8:21). Therefore, this land, when it shall be glorified and freed from the servitude of corruption, will be called the land of the living. Or, by the land is understood the empyreal heaven, in which the blessed are; and they are called the land, because just as the land is related to heaven, so heaven is to the heaven of the Holy Trinity. Or, they shall possess the land, that is, their own glorified bodies.

Augustine explains this metaphorically, and he says that by this is to be understood a sort of solidity of the Saints in the knowledge of the first truth: I believe to see the good things of the Lord in the land of the living (Psalms 36:13).

This second beatitude is suited to the gift of piety, because those are particularly angered who are not content with the divine ordinance.

Blessed are they that mourn, etc. Two beatitudes have been set forth, through which we are drawn away from the evils of cupidity and cruelty. Here a third is set forth, by which we are drawn away from the evil of harmful pleasure, or of delight; and the passage is, Blessed are they that mourn. In the Old Testament He was promising earthly things and earthly delight: They shall flow together to the good things of the Lord, for the corn, and wine, and oil (Jeremiah 31:12); and afterwards: The virgin shall rejoice in the dance, the young men and old men together (Jeremiah 31:13).

But on the contrary, the Lord places beatitude in mourning. It should be observed, however, that not any lamentation can be called mourning, but that by which a person laments someone beloved to oneself who has died; for the Lord speaks here by way of an excess. Just as above it is said, Blessed are the poor, so here He makes mention of a very great mourning. For just as these men who lament the dead accept no consolation, so the Lord wants our life to be in mourning: Make thee mourning as for an only son, a bitter lamentation, etc. (Jeremiah 6:26).

And this mourning can be explained in three ways:

1. Mourning can be not only for one’s own sins but also for others’ sins; because if we lament those who have carnally died, much more should we lament those who have died spiritually: How long wilt thou mourn for Saul, etc. (1 Samuel 16:1); Who will give water to my head, and a fountain of tears to my eyes? and I will weep day and night for the slain of the daughter of my people (Jeremiah 9:1). Now this beatitude is, fittingly enough, related after the previous one; for someone could say, ‘It suffices not to do evil.’ This is true at first, before sin; but after sin has been committed, it does not suffice unless you make satisfaction.
2. It can be understood of the mourning for the sojourning of the present misery: Woe is me, that my sojourning is prolonged (Psalms 119:5). This is a watering above and below, of which it is written in Joshua 15:19: Weep for your sins and for the sojourning of the heavenly home.
3. Thirdly, according to Augustine, it can be for the mourning which men have for the joys of the present time, which they forsake by coming to Christ. For men die to some worldly life, and worldly life dies to them: By whom the world is crucified to me, and I to the world (Galatians 6:14).

Now just as we ourselves mourn for the dead, so they mourn, because it cannot be that in abandoning something, one would not feel some sorrow. Now to this triple mourning corresponds a triple consolation. To the mourning for sins is given the remission of sins, which David was requesting, saying: Restore unto me the joy of thy salvation (Psalms 50:14).

To the love of the heavenly home, and to the sojourning of the present misery, corresponds the consolation of eternal life about which it is written: I will turn their mourning into joy, and will comfort them, and make them joyful after their sorrow (Jeremiah 31:13); and: You shall be comforted in Jerusalem (Isaiah 66:13).

To the third mourning corresponds the consolation of divine love. For when someone is sorrowful about the loss of a loved thing, he receives consolation if he acquires another thing loved more. Hence, men are consoled when, in place of temporal things, they receive spiritual and eternal things, which is to receive the Holy Spirit; for this reason He is called the Paraclete (John 15:26). For through the Holy Spirit, who is divine love, men rejoice: Your sorrow shall be turned into joy (John 16:20).

And it should be noted that this beatitude is ascribed to the gift of knowledge, because those men mourn who know the miseries of others. Hence, it is said about certain men not having such knowledge: Whereas they lived in a great war of ignorance, they call so many and so great evils peace ; on the other hand: He that addeth knowledge, addeth also labour (Ecclesiastes 1:18).

And it should be observed that these rewards are ordered in such a way that the subsequent one always adds something to the preceding one. For first He said, Blessed are the poor in spirit: for theirs is the kingdom of heaven; and afterwards, For they shall possess the land, for it is greater to possess than merely to have. Again afterwards, For they shall be comforted, for it is greater to be consoled than to possess, for some possess these things, but they do not delight in them.

Subsequently, having set forth the beatitudes which pertain to the removal of evil, here is set forth the beatitude which pertains to the performance of good. Now there is a twofold performance of good, namely, of justice and of mercy. And thus He sets forth two things. As to the first, He says: Blessed are they that hunger and thirst after justice.

Justice is understood in three ways, according to Chrysostom and the Philosopher. Sometimes it is taken for every virtue, and so every virtue is called legal justice, which commands about the acts of the virtues. Hence, so far as a man obeys the law, he fulfills the work of all virtues. In another way, such that it is a special virtue, it is one of the four cardinal virtues, which is opposed to avarice, or injustice, and is concerned with buying, selling, and renting.

Therefore, what He says here, that hunger and thirst after justice, can be understood generally or specifically. If it is understood in the general sense, He says this for two reasons.

The first reason is Jerome’s, who says that it does not suffice that a man perform a work of justice unless he acts willingly: I will freely sacrifice to thee, etc. (Psalms 53:8); My soul panteth after God the fountain of water, etc. (Psalms 41:2). I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord (Amos 8:11). Therefore, there is hunger when one acts willingly.

There is a second reason. Justice is twofold, perfect and imperfect. We cannot have perfect justice in this world, because If we say that we have no sin, we deceive ourselves and the truth is not in us (1 John 1:8). And it is written in Isaiah 64:6: All our justices [are] as the rag of a menstruous woman; and in Isaiah 60:21: And thy people shall be all just, they shall inherit the land for ever. But we can here possess the desire for justice, and thus He says, Blessed are they that hunger and thirst after justice, etc. And it is similar to what Pythagoras did: for in the time of Pythagoras, those who were studying were called sophi, that is, the wise men. Pythagoras, however, did not wish to be called sophos, that is, a wise man, but Philosophos, which means a lover of wisdom. So also the Lord wished that His own followers be, and be called, lovers of justice.

If, however, it is understood as special justice, namely, that a man render to everyone what is his due, it is fittingly said, Blessed are they that hunger, etc. This is because hunger and thirst properly belong to avaricious men, for they are never satiated who desire to unjustly possess others’ possessions. Hence, this hunger, about which the Lord speaks, is opposed to this one, namely, of the avaricious. And the Lord wills that we long for this justice, because we can never, as it were, be satiated in this life, just as an avaricious man is never satiated.

Blessed are they that hunger and thirst after justice: for they shall have their fill. A suitable reward is related, Shall have their fill. Firstly, this will be in the eternal vision, for they shall see God through His essence: I shall be satisfied when thy glory shall appear (Psalms 16:15). For in the eternal vision nothing will be left to desire: Who satisfieth thy desire with good things (Psalms 102:5); To the just their desire shall be given (Proverbs 24:10).

Secondly, they will be filled in the present time. And this is twofold:

1. One way is in spiritual goods, that is, in the fulfillment of God’s commandments: My meat is to do the will of him that sent me, that I may perfect his work (John 4:34); and Augustine explains this meaning.
2. It is taken in another way as referring to a fullness of temporal goods. Unjust men are never filled, but men who have justice itself as their limit pass no further: The just eateth and filleth his soul (Proverbs 13:25).

This beatitude, according to Augustine, is related to the gift of fortitude, because what a man performs justly with labor pertains to fortitude.

Likewise, it adds something beyond the reward stipulated, because to be filled is to totally fulfill a desire.

Similarly, observe that He says, first, Blessed are they that mourn. For a man, when he is sick, does not wish to eat; but from the time when he begins to be healed, then he begins to desire to eat. And so it is in spiritual matters, because when men are in sin they do not feel spiritual hunger; but when they abandon sins, then they feel hunger. And thus, He immediately adds, Blessed are the merciful, for justice without mercy is cruelty; mercy without justice is dissolution. And thus it is fitting that both are joined together, according to the passage: Let not mercy and truth leave thee (Proverbs 3:3). Mercy and truth have met each other (Psalms 84:11).

Blessed are the merciful: for they shall obtain mercy. Mercy is to have a sorrowful heart in respect to others’ misery. Now, we have mercy concerning others’ misery at the moment when we consider it to be in a certain way our own. We feel pain about our own misery, and so we strive to repel it.

There is, however, a twofold misery of our neighbor. The first is in these temporal things; and in regard to this we should have a sorrowful heart: He that hath the substance of this world and shall see his brother in need and shall shut up his bowels from him: how doth the charity of God abide in him? (1 John 3:17). The second is the misery by which, through sin, a man is made miserable. Because just as beatitude is in the works of the virtues, so one’s own misery is in the vices: Sin maketh nations miserable (Proverbs 14:34). And thus, when we admonish those falling into sin that they return to virtue, we are merciful: And seeing the multitudes, Jesus had compassion on them (Matthew 9:36). These merciful persons, therefore, are blessed.

And why? For they shall obtain mercy. And it should be known that God’s gifts always exceed our merits: For the Lord maketh recompense, and will give thee seven times as much . Therefore, much greater is the mercy which God grants to us than that which we grant to our neighbor.

This mercy begins in this life in two ways. In the first place, it is begun because sins are remitted: Who forgiveth all thy iniquities (Psalms 102:3). In the second place, it is begun because He relieves our temporal needs, such that He makes His sun to rise. This will be completed in the future, when all miseries, guilt, and punishments will be eliminated: O Lord, thy mercy is in heaven (Psalms 35:6). And so the passage is, For they shall obtain mercy.

This beatitude is related to the gift of counsel, for this is a unique counsel, such that, amidst the dangers of this world, we may attain mercy: Godliness is profitable to all things (1 Timothy 4:8); and: Let my counsel be acceptable to the king (Daniel 4:24).

In this way, therefore, are set forth the acts of the virtues by which we are withdrawn from evil and perform the good. Now are set forth the acts by which we are disposed to the best; hence, Blessed are the clean of heart, etc. These beatitudes consist in two things: in the vision of God and in the love of neighbor. Hence, first, He relates the beatitude which pertains to the vision of God; and secondly, He relates the beatitude which pertains to love of neighbor, where it is said, Blessed are the peacemakers, etc. He says, therefore: Blessed are the clean of heart: for they shall see God.

There is, firstly, here a literal question. For we hold that God cannot be seen: No man hath seen God at any time (1 John 4:12). And lest someone might say that, although no one may see God in the present, one will see Him in the future, the Apostle eliminates this possibility in 1 Timothy 6:16: He inhabiteth light inaccessible: whom no man hath seen, nor can see.

But it should be known that there are various opinions concerning this. For some maintained that God may never be seen in His essence, but only in some reflection of His glory. This is reproved by the Gloss upon the passage of Exodus 33:20: Man shall not see me, and live for two reasons. In the first place, it is because this opposes the authority of Scripture, 1 John 3:2: We shall see him as he is. Likewise, it is opposed to 1 Corinthians 13:12: We see now through a glass in a dark manner: but then face to face. Moreover, it is opposed to reason, because man’s beatitude is the ultimate good of man, in which his desire is quieted. Now it is a natural desire that a man, seeing effects, inquires about the cause; hence, the wonderment of the philosophers was the origin of philosophy, because seeing effects they wondered, and they sought the cause. Therefore, this desire will not be quieted until it arrives at the first cause, which is God, and, more precisely, at the divine essence itself.

Therefore, He will be seen in His essence. Others erred more by maintaining the contrary, because they said that we will not only see the essence of God with the eye of the mind, but also with the eyes of the body, and that Christ sees the divine essence with His corporeal eyes.

But this is not suitable, and it is evident from the passage which is set forth here, for it would not say, Blessed are the clean of heart, but rather ‘Blessed are they who have clean and pure eyes.’ Therefore, He gives us to understand that He is not seen except by the heart, that is to say, by the intellect, for in such a way is the heart understood here, just as it is also understood in Ephesians 1:18: The eyes of your heart having been enlightened. Secondly, it is not suitable, because the sense of the eye cannot function except on its own object. If, however, it is said that then it will have greater power, it must be said that it would not then be corporeal vision, because the corporeal eye does not see unless it sees colors; it sees the essence indirectly [per accidens], according to Augustine, in the last book of The City of God, chapter 19.

Just as when I see a living thing, we can say that I see life, inasmuch as I see some indications by which its life is indicated to me, so it will be in the divine vision. For so great will be the refulgence in the new heaven, in the new earth, and in the glorified bodies, that through these things we will be said to see God, as it were, with the corporeal eyes. Therefore, Blessed are the clean of heart, etc.

That passage, No man hath seen God, can truly be explained in three ways. Firstly, it can be explained that it is not by a comprehensive vision; secondly, it is not by the corporeal eyes; and thirdly, it is not in this life. Because if it were given to someone that he will have seen God in this life, this was because he was totally separated and elevated above the corporeal senses. And thus it is said, Blessed are the clean of heart, because just as it is suitable that an eye seeing color be purified, so the mind seeing God also must be purified: Seek him in simplicity of heart: For he is found by them that tempt him not: and he sheweth himself to them that have faith in him . For by faith the heart is purified: Purifying their hearts by faith (Acts 15:9). And because vision succeeds faith, therefore it is said, For they shall see God. Blessed are the clean of heart, namely, who have complete cleanliness from foreign thoughts, through which their hearts are holy temples of God, in which they see God contemplated, for ‘temple’ seems to be named from ‘contemplating’. Indeed, specially Blessed are the clean of heart, that is to say, who have purity of the flesh, for nothing so impedes spiritual contemplation as uncleanness of the flesh. Follow peace with all men and holiness: without which no man shall see God (Hebrews 12:14). And so, some say that the moral virtues, and especially chastity, are conducive to the contemplative life. And according to this, Blessed are the clean of heart can be understood of the vision of the present life. For the Saints, who have their hearts filled with justice, see more excellently than others who see through corporeal effects; for as much as the effects are nearer, so much more is God known by them. Hence, the Saints who have justice, charity, and effects of this kind, which are very similar to God, know more than others: O taste, and see that the Lord is sweet (Psalms 33:9).

Blessed are the peacemakers: for they shall be called the children of God. Here is related the seventh beatitude. And, as it was said, the virtues, disposing to the best, dispose to two things, namely, to the vision and love of God. And just as cleanliness of heart disposes to the vision of God, so peace disposes to love of God, by which we are named, and are, sons of God. And in this way it disposes to love of neighbor, because, as it is said in 1 John 4:20: He that loveth not his brother whom he seeth, how can he love God whom he seeth not? And it should be observed that actually two rewards of the beatitudes are set forth here: Blessed are the peacemakers and Blessed are they that suffer persecution for justice’ sake.

And all the preceding ones are reduced to these two, and they are effects of all the preceding ones. For what is accomplished through poverty of spirit, through mourning, through meekness, except that a clean heart be possessed? What is accomplished through justice and mercy, except that we have peace? And the work of justice shall be peace, and the service of justice quietness, and security for ever (Isaiah 32:17). Therefore, Blessed are the peacemakers. But it ought to be seen what peace is, and how we can attain it. Peace is the tranquility of order. Now order disposes things equal and unequal in their proper place. Hence, man’s mind ought to, firstly, be subject to God. Secondly, the movements and inferior powers, which are common to us and to beasts, ought to be subject to man: for by reason man has dominion over the animals: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth (Genesis 1:26). Thirdly, man ought to have peace with other men, because in this way he will be completely ordered. This orderly arrangement, however, can only be in holy men: Much peace have they that love thy law, and to them there is no stumbling block (Psalms 118:165); There is no peace to the wicked (Isaiah 48:22): for they are unable to have interior peace; Whereas they lived in a great war of ignorance, they call so many and so great evils peace . The world is not able to give such peace: Not as the world giveth, do I give unto you (John 14:27). Moreover, all this does not suffice, but they ought to make peace between discordant men: Joy followeth them that take counsels of peace (Proverbs 12:20). Nevertheless, it ought to be known that this peace begins here, but it is not perfected here, because no one can have the animal movements completely subject to reason: I see another law in my members, fighting against the law of my mind and captivating me in the law of sin that is in my members (Romans 7:23). Hence, true peace will be in eternal life: In peace in the self same I will sleep, and I will rest (Psalms 4:9); The peace of God, which surpasseth all understanding (Philippians 4:7). For they shall be called the children of God, for three reasons. The first is because they will have the function of the Son of God: for unto this purpose the Son is said to have come into this world, to gather the dispersed; For he is our peace (Ephesians 2:14); making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven (Colossians 1:20). Secondly, this is because through peace, together with charity, one attains to the eternal kingdom, in which all are called children of God: Behold, how they are numbered among the children of God, and their lot is among the saints . Careful to keep the unity of the Spirit in the bond of peace (Ephesians 4:3). Thirdly, this is because by this peace man is likened to God, because where there is peace, there is not any resistance; and no one can resist God: Who hath resisted him, and hath had peace? (Job 9:4).

And it should be observed that each of these beatitudes mutually add something in addition to the rest: for it is greater to obtain mercy than to be filled, for to have one’s fill is to be filled in that amount which is proportionate to itself, but mercy superabounds this amount. Likewise, not all who receive mercy are admitted by the king to seeing the king. Likewise, it is greater to be the son of the king than to see the king. And, nevertheless, it should be known that by all these things one reward is designated.

But why did the Lord will to so portray it by many things? It must be answered that all things which are divided into lower things are gathered together in the higher things. And because in human affairs these things are found dispersed, and we are led by the hand through sensible things, for that reason the Lord portrayed that eternal reward through many things.

Now this seventh beatitude relates to the gift of wisdom, for wisdom makes us to be sons of God. Likewise, it should be observed, in the seventh beatitude peace is set forth, just as in the seventh day there was rest (Genesis 2).

Subsequently, the eighth beatitude is set forth, which designates the perfection of all the preceding ones, for a man is perfected in all those things at the time when he will lack nothing on account of tribulations: The furnace trieth the potter’s vessels, and the trial of affliction just men, etc. .

But perhaps someone hearing, Blessed are the peacemakers, will say these men are not blessed on account of persecution, because persecution disturbs peace, or totally takes it away. But certainly it does not take away the interior, but the exterior peace: Much peace have they that love thy law (Psalms 118:165).

Now persecution itself does not make one blessed, but it is its cause. Hence, He says, for justice’ sake, they are blessed. Chrysostom says: “He does not say from the pagans, and for the sake of the faith, but on account of justice:” Strive for justice for thy soul, and even unto death fight for justice, and God will overthrow thy enemies for thee .

The prophets were killed because they did not deny the faith, but instead proclaimed the truth; John the Baptist was killed and was a martyr because he was proclaiming the truth.

And it should be observed that this beatitude is placed in the eighth position, just as circumcision was performed on the eighth day, in which a kind of general circumcision of the martyrs is foretold.

For theirs is the kingdom of heaven (Matthew 5:10). These words seem to be taken from words that are related in the first beatitude; therefore, it is interpreted in various ways by the Saints. Some say that this is the same as what is said: Blessed are the poor in spirit: for theirs is the kingdom of heaven (Matthew 5:3), and this is to designate the perfection of patience: And patience has a perfect work: that you may be perfect and entire, failing in nothing (James 1:4).

Now, patience is signified by its return to its origin, as appears in a circle. Likewise, whoever suffers persecution is poor for justice’s sake, and all other things should be given to him, because Blessed are the meek: for they shall possess the land (Matthew 5:5), and, Blessed are the merciful: for they shall obtain mercy (Matthew 5:7), and so on for the other beatitudes.

Therefore, Ambrose says that the kingdom of heaven is presented in relation to the glory of the soul and of the heart: for the kingdom of heaven corresponds to the virtues of the soul, but the beatitude which consists in the glorification of the bodies corresponds to martyrdom, on account of the afflictions which they suffered.

Alternatively, the kingdom of heaven is promised in hope to the poor, because they do not immediately ascend to heaven, but it is promised to the martyrs in reality because they immediately ascend to heaven.

Blessed are you when they shall revile you, etc. (Matthew 5:11). Here He touches upon the dignity of those who should teach the very doctrine of the Apostles. It should be known that all the beatitudes relate to three things: the first three are for removing evil, namely, “Blessed are the poor,” “Blessed are the meek,” and “Blessed are they that mourn”; the other four are for doing good; the last beatitude, however, pertains to patiently suffering evil.

Now these three things should be in the teacher of Sacred Scripture preeminently, because in enduring evils, not only should he patiently bear them, but he should rejoice in them. Likewise, he should remove evils from others; moreover, thirdly, he should enlighten others for the purpose of doing good.

Therefore, in these three things Christ commends the apostolic dignity in order, and He starts from persecution, because by this the perfection of all the others is designated, and it signifies that no one should assume the office of preaching unless he is perfect: The learning of a man is known by patience (Proverbs 19:11); and: They shall suffer well, that they may preach (Psalms 91:15).

About this He does three things:

1. Firstly, He enumerates the evils that they are about to suffer.
2. Secondly, He teaches the manner of suffering them, where it is said, Be glad and rejoice (Matthew 5:12).
3. Thirdly, He assigns the reason for rejoicing, where it is said, for your reward is very great in heaven (Matthew 5:12).

Now evils are either present or absent; likewise, the present evils happen either by word or by deed. Therefore, He sets forth every kind of evil. He says, therefore: Blessed are you (Matthew 5:11).

Now, here Augustine raises a question, in that He first says: when they shall revile you, and afterward He says: when they shall speak all that is evil against you (Matthew 5:11), for it seems to be the same thing. But it should be known that those revile who give an affront to those who are present, while those speak all that is evil who detract from those who are absent.

For those are reviled to whom many reproaches are made: All curse me (Jeremiah 15:10), and, Who, when he was cursed, did not curse (1 Peter 2:23). Blessed are you when they shall revile you (Matthew 5:11), meaning when they shall offend you by word and deed.

Chrysostom says: “The merit of eternal life consists in two things: in doing good and in bearing evil, and just as every good deed, however small, is not without merit, so every injury has a reward.” And persecute you (Matthew 5:11), meaning by driving you out from city to city: We are reviled: and we bless. We are persecuted: and we suffer it (1 Corinthians 4:12); Behold I send to you prophets and wise men and scribes: and some of them you will persecute from city to city (Matthew 23:34); and, If you be reproached for the name of Christ, you shall be blessed (1 Peter 4:14).

But it should be known that not everyone about whom bad things are said is reviled; rather, it is required, first, that it be said falsely, and second, that it be said for Christ’s sake. Therefore, He says: untruly, for my sake (Matthew 5:11). And these words, for my sake, refer to all the previously mentioned evils. Likewise, note that what He says, for my sake (Matthew 5:11) and for justice’ sake (Matthew 5:10), are the same thing.

Be glad and rejoice (Matthew 5:12). Here He teaches the manner, namely, how evils are to be endured. Previously, when He was speaking of all people, He said: Blessed are they that suffer persecution (Matthew 5:10), meaning who do not become indignant; but for the Apostles this does not suffice; indeed, it is necessary that they rejoice: Count it all joy, when you shall fall into divers temptations (James 1:2); and, The Apostles went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (Acts 5:41).

But on the contrary, Augustine says, “You command them to be endured, not to be loved.” I answer that one need not rejoice about the tribulations themselves, but about the hope that enduring them produces; just as one who takes medicine does not rejoice about the bitterness of the medicine but about the hope of health.

And He says: Rejoice and exult (Matthew 5:12), where it should be known that to delight, to exult, to rejoice, and to be glad are the same regarding what is signified, but differ logically from one another. For delight, properly speaking, comes from the conjunction of the loved and suitable thing itself; joy is not only in the conjunction but also in the apprehension. Interior gladness and exultation are the effects following joy and delight, because from these the heart is first dilated: hence, gladness (laetitia) is a certain dilation (latitia) of the heart. Likewise, not only is the heart inwardly dilated, but when this dilation is expressed, it appears outwardly, and then it is called exultation, as though appearing outwardly (extra apparens).

Now one should rejoice about tribulation, because it will be for the confusion of unbelievers and for the joy of the faithful; so blessed Laurence rejoiced on the gridiron, as is read about him.

And there are two reasons for joy:

1. The reward is a cause of joy; therefore, your reward is very great in heaven (Matthew 5:12), namely, the empyrean heaven. Therefore: We shall be taken up in the clouds to meet Christ, into the air: and so shall we be always with the Lord (1 Thessalonians 4:16). Augustine says, “By the fact that He says, in heaven, He names the object and substance of beatitude, which will not be in corporeal, but in spiritual things”—more precisely, in the enjoyment of God. These spiritual things are designated by the heavens on account of their solidity and firmness. And He says, very great, because of the superabundant reward of the Apostles: Give: and it shall be given to you: good measure and pressed down and shaken together and running over shall they give into your bosom (Luke 6:38), and, I am thy reward exceeding great (Genesis 15:1).
2. The second reason one should rejoice about tribulation is the example of the prophets. Therefore, For so they persecuted the prophets that were before you (Matthew 5:12). For it is a great comfort when people are likened to the great fathers who preceded them: Which of the prophets have not your fathers persecuted? (Acts 7:52), and, Take, my brethren, for example of suffering evil, of labor and patience, the prophets who spoke in the name of the Lord. Behold, we account them blessed who have endured (James 5:10–11).

And observe that, in these words, Christ’s dignity is indicated, because He has His prophets suffering for Him in the Old Testament; and also, the dignity of the Apostles is indicated, who are likened to the prophets.

You are the salt of the earth. The Lord showed the Apostles’ dignity in that in tribulations they ought not only to be patient but joyful; now, however, He speaks of their excellence in that they ought to restrain others from evil, and therefore He compares them to salt: You are the salt of the earth. And about this He does two things: firstly, He describes their duty of keeping others from evil; and secondly, He shows how they ought to keep themselves from evil, where it is said: But if the salt lose its savour.

He says, therefore: You are the salt. He compares them to salt for four reasons.

The first reason is because of the production of salt, which comes from both the wind and the sun’s heat: for spiritual generation is from the water of Baptism and the power of the Holy Ghost; Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (John 3:5). The production of salt also comes from the heat of the sun, meaning from the fervor of love which is from the Holy Ghost; The charity of God is poured forth in our hearts, by the Holy Ghost who is given to us (Romans 5:5).

Secondly, He compares them to salt because of its usefulness. Its first use is that all things are seasoned with salt; hence, it signifies the wisdom that apostolic men ought to have: The wisdom of doctrine is according to her name, and she is not manifest unto many, but with them to whom she is known, she continueth even to the sight of God , and, Walk with wisdom towards them that are without, redeeming the time (Colossians 4:5). Its second use was that in every sacrifice salt was added (Leviticus 2:13), because apostolic teaching ought to be reflected in our every deed. Its third use is that it absorbs excess moisture and by this preserves from putrefaction. In this way the Apostles were restraining carnal concupiscences by their teaching: The time past is sufficient to have fulfilled the will of the Gentiles, for them who have walked in riotousness, lusts, excess of wine, revellings, banquetings and unlawful worshipping of idols (1 Peter 4:3), and, Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy (Romans 13:13).

The fourth effect of salt is that it makes the ground sterile. Hence, it is said that some conquerors sowed salt extensively outside a city they captured so that nothing would grow. In the same way, the Gospel teaching also makes the ground sterile, that is, so that earthly works do not spring up in us; And have no fellowship with the unfruitful works of darkness: but rather reprove them (Ephesians 5:11).

Therefore, the Apostles are called salt because they possess a pungency that turns people away from sins; Have salt in you: and have peace among you (Mark 9:49).

But someone might say, ‘It is enough that I have salt.’ On the contrary, it is necessary that the power of salt keep you from sin, and for this He cites four reasons:

1. The first is taken from its incorrigibility. Hence it is said, But if the salt lose its savor, wherewith shall it be salted? Those things properly lose their savor that lose their strength: just as strong wine sometimes loses its strength, so salt sometimes loses its pungency; But if the salt become unsavoury, wherewith will you season it? (Mark 9:49). Hence, one then loses his savor when he is guilty of sin; They became vain in their thoughts. And their foolish heart was darkened (Romans 1:21). If, therefore, because of tribulations or some other reason you withdraw from virtue, with what will you be salted? Meaning, with what other thing will you be salted with salt? For if the people sin they can be corrected, but if a prelate sins, no one can reform him; How long will they be incapable of being cleansed? (Hosea 8:5). And it ought to be observed that in Luke 14:34, it is said: But if the salt shall become tasteless (infatuatum). For it is great foolishness (fatuitas) to relinquish eternal things for temporal things.
2. The second reason is its uselessness if it loses its savor; hence, it is said: It is good for nothing. He explains this in Luke 14:35, where it is said: Neither profitable for the land nor for the dunghill, because it makes the land sterile and does not fertilize it. So spiritual men, when they sin, can do nothing, because they cannot do secular business as soldiers or similar men can; Son of man, what shall be made of the wood of the vine…? Shall wood be taken of it, to do any work, or shall a pin be made of it for any vessel to hang thereon? Behold it is cast into the fire for fuel… shall it be useful for any work? (Ezekiel 15:2–4), and, They are all gone aside, they are become unprofitable together (Psalms 13:3).
3. The third reason is taken from the imminent danger, which has two aspects corresponding to two dangers. The first is expulsion; hence: but to be cast out, namely, from the Church. Without are dogs and sorcerers and unchaste and murderers and servers of idols and every one that loveth and maketh a lie (Revelation 22:15). Likewise, the dignity of priestly teaching is taken away from him: Because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me (Hosea 4:6), and, Therefore I say to you that the kingdom of God shall be taken from you and shall be given to a nation yielding the fruits thereof (Matthew 21:43). And so it is said, but to be cast out. The second danger is being made worthless, because those who first live supernaturally and then fail become contemptible. And so it is said: and to be trodden on by men. This man began to build and was not able to finish (Luke 14:30), and, You have departed out of the way, and have caused many to stumble at the law: you have made void the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible, and base before all people, as you have not kept my ways (Malachi 2:8–9). And it ought to be observed, according to Augustine, that if some holy men are made worthless, as it is said above, And they shall speak all that is evil against you, untruly, for my sake (Matthew 5:11), still they can never be trodden on, because they always have their hearts in heaven, and those who lie on the earth are properly trodden on.

You are the light of the world. Here the third dignity of the Apostles is presented. For, just as they ought to keep others away from evils, so they also ought to enlighten them. And concerning this He does two things: firstly, He shows their dignity, and secondly, He counters their timidity, where it is said, A city seated on a mountain cannot be hid.

He says, therefore: You are the light of the world, meaning that they are not only the light of Judea or of Galilee, but also of the whole world; For so the Lord hath commanded us: I have set thee to be the light of the Gentiles: that thou mayest be for salvation unto the utmost part of the earth (Acts 13:47). And this was marvelous, that their light was hardly known in their own land and yet it went out into the whole world. But it is objected that this word He uses, light, seems to apply only to Christ; [John the Baptist] was not the light, but was to give testimony of the light, and afterwards it is said that [Christ] was the true light (John 1:8–9). I answer that only Christ is the light essentially, but the Apostles are called illuminated lights, that is, by participation, just as the eye is an illuminating light and yet it is illuminated.

And observe that these three things, namely: Blessed are ye when they shall revile you, You are the salt of the earth, and You are the light of the world, seem to pertain to the three last beatitudes: namely, the first to Blessed are they that suffer persecution for justice’ sake, the second to Blessed are the peacemakers, meaning they pacify themselves and others, and the third to Blessed are the clean of heart. For if the Apostles were outstanding in these three beatitudes, all the more were they outstanding in the previous beatitudes.

The Lord had said, Blessed are ye when they shall revile you, and, Blessed are they that suffer persecution for justice’ sake; therefore, they might say, ‘If we ourselves will endure so many persecutions, then we want to hide ourselves.’ And for that reason the Lord afterwards counters their timidity, and hence it is said, A city seated on a mountain cannot be hid. And firstly, He forbids their hiding, and secondly, He shows how they ought to show themselves, where it is said, So let your light shine before men. He proves that they ought not to hide themselves for two reasons. Firstly, that they could not hide themselves even if they wanted to do so, and this is what is said, A city seated on a mountain cannot be hid; and secondly, that they ought not to hide themselves, and this is what is said: Neither do men light a candle and put it under a bushel.

A city seated on a mountain cannot be hid. The city is the congregation of the faithful, namely, the very assembly of the Apostles: Glorious things are said of you, O city of God (Psalms 86:3). Now, it is located on a mountain, namely, Christ: The mountain of the house of the Lord shall be prepared in the top of the mountains (Micah 4:1), and, A stone was cut out of a mountain without hands (Daniel 2:34). Or, on a mountain, in the perfection of justice: Your justice is as the mountains of God (Psalms 35:7). A city on a mountain, however, cannot hide itself, so the Apostles cannot hide themselves, as Chrysostom says. If men who are standing at the bottom of the mountain of justice commit sin, they can hide themselves, but if they are standing at the top, they cannot hide themselves: My lord, O king, the eyes of all Israel are upon you (1 Kings 1:20).

Hilary expounds this passage otherwise, and the meaning is almost the same: A city seated on a mountain is Christ, because on the part of His human nature, which He shares with us, He is a city: I have made you this day a fortified city (Jeremiah 1:18). He is on a mountain, because He is a mountain in His divinity, which is a mountain: The mountain of God is a fat mountain (Psalms 67:16). And thus, Christ could not hide; and therefore, ‘You, Apostles, are unable to hide Me.’

The second reason He gives why they cannot hide themselves is where it is said, Neither do men light a lamp. It is as though He were to say, ‘Let us suppose that you could hide yourselves; nevertheless, you ought not to do so. For no one receiving a benefit ought to do something with it contrary to the intention of its donor.’

God gave you knowledge so that you would share it with others: As every man has received grace, ministering the same one to another (1 Peter 4:10). And so these words are said, Neither do they light a lamp, namely, men, or the Father, Son, and Holy Ghost.

By lamp one can firstly understand this to mean the Gospel teaching: Your word is a lamp to my feet, and a light to my paths (Psalms 118:105). For a lamp has a light incorporated in it; the light of truth is placed in Sacred Scripture, and it is lighted by the Father, Son and Holy Ghost.

Or, by lamp, can be understood the Apostles insofar as the light of grace was imparted to them: He was a burning and a shining light (John 5:35), and, I have prepared a lamp for my anointed (Psalms 131:17).

Or, by lamp, Christ is signified, because just as a lamp is a light in an earthen vessel, so Christ’s divinity is in His humanity: For you are my lamp O Lord (2 Samuel 2:29).

After a lamp has been understood in this way, by a bushel we can understand three things.

1. According to Augustine, corporeal things are understood, for two reasons.

   The first reason is that a bushel is a measure: You shall have a just and a true weight, and your bushel shall be equal and true (Deuteronomy 25:15). Now, what we do in the body will be recompensed to us: For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he has done (2 Corinthians 5:10).

   Another reason is that all corporeal things are measured; divine things, however, are unlimited because they are beyond measure. Therefore, those who compare His teaching with temporal gain put the lamp under a bushel, whereas the former is more precious: For neither have we used at any time the speech of flattery, as you know: nor taken an occasion of covetousness (1 Thessalonians 2:5).

2. According to Chrysostom, worldly men are called a bushel, because they are empty above and solid below. They have, in fact, madness above, because they perceive nothing of the Holy Ghost: The sensual man perceives not these things that are of the Spirit of God (1 Corinthians 2:14). But below, in worldly affairs, meaning in business matters, they are wise: For the children of this world are wiser in their generation than the children of light (Luke 16:8). This is a rather literal exposition.

   Therefore, according to this way of exposition, a lamp is put under a bushel when doctrine is hidden due to worldly fear: Who are you, that you should be afraid of a mortal man (Isaiah 51:12), and, I labor even unto bands, as an evildoer. But the word of God is not bound (2 Timothy 2:9).

If, however, the Gospel teaching, or Christ, is understood by the lamp, it would be hidden under Judea, but in order that it would be manifested to the whole world: Behold, I have given you to be the light of the Gentiles, that you may be my salvation even to the farthest part of the earth (Isaiah 49:6).

But upon a candlestick. These words can be expounded in three ways. One’s body can be signified by a candlestick, and the Gospel teaching by the lamp; hence, the same things said above are signified by the bushel and the candlestick, as though He were to say: ‘The Gospel teaching ought not to be submitted to temporal things, but all things ought to minister to it. Therefore, when you give things, your body or even your life unto death, for love of Christ, then you put the lamp upon a candlestick.’

Or, by a candlestick, the Church is understood, because those who are lamps are put in a higher place: As the lamp shining upon the holy candlestick, so is the beauty of the face in a ripe age .

If, however, the candlestick is understood as Christ, then by the candlestick, the Cross is understood: And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth and the things that are in heaven (Colossians 1:20).

That it may shine to all that are in the house. This passage can be expounded in three ways. By the house, the Church can be understood: That you may know how you ought to behave yourself in the house of God, which is the church of the living God (1 Timothy 3:15). Or, by the house, the whole world is understood: For every house is built by some man: but he that created all things is God, etc. (Hebrews 3:4).

Afterwards the manner in which they ought to manifest themselves to the world is related:

1. He relates the manner of how they ought to manifest themselves: they ought to shine before men, by enlightening them: To me, the least of all the saints, is given this grace, to preach among the Gentiles the unsearchable riches of Christ and to enlighten all men (Ephesians 3:8–9).

2. He relates the order of how they ought to manifest themselves, where it is said, That they may see your good works.

3. He relates the purpose of manifesting themselves, namely, not for their own glory — For we are not as many, adulterating the word of God: but with sincerity: but as from God, before God, in Christ we speak (2 Corinthians 2:17) — and this is where it is said, and glorify your Father who is in heaven. For, on account of God’s glory, we ought to perform good works so that God may be glorified by our good life: Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God, etc. (1 Corinthians 10:31).

Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfil. Observe here that the Lord fulfilled the Law in five ways:

1. He fulfilled the Law because He fulfilled those things which were prefigured in the Law: For I say to you that this that is written must yet be fulfilled in me (Luke 22:37).

2. He fulfilled the Law by observing its legal prescriptions: But when the fulness of the time was come, God sent his Son, made of a woman, made under the law (Galatians 4:4).

3. He did this by doing works through grace, namely, by sanctifying through the Holy Ghost, which the Law was unable to do: For what the law could not do, in that it was weak through the flesh, God, sending his own Son… that the justification of the law might be fulfilled in us who walk not according to the flesh, but according to the spirit (Romans 8:3–4).

4. He did this by satisfying for the sins by which we were transgressors of the Law. Hence, when the transgressions were taken away, He fulfilled the Law: Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins (Romans 3:25).

5. He did this by applying certain perfections to the Law, which were either about the understanding of the Law, or for a greater perfection of justice.

Observe that the Law is destroyed in three ways: by totally denying it, by expounding it badly, or by not fulfilling its moral precepts.