Thomas Aquinas Commentary Matthew 5:3-10

"Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they that hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called sons of God. Blessed are they that have been persecuted for righteousness` sake: for theirs is the kingdom of heaven." — Matthew 5:3-10 (ASV)

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 .