Matthew 5:1–12

Verse 1. What is said here, does not follow immediately what was said in the preceding chapter. See Luke 6.

Verse 2. Opening his mouth. It is a Hebraism, to signify he began to speak. Witham.—This is a common expression in Scripture, to signify something important is about to be spoken. Thus it is used in various other places, as “Job opening his mouth cursed his day, and said,” and so forth Daniel, c. x. et alibi. Jan.—And why is it added, says S. Chry. “and opening his mouth,” without doubt that we might know, that not only when he spoke, but even when silent, he gave instruction: sometimes, therefore, he opened his mouth; at other times he spoke by his very actions. Hom. xv.

Verse 3. The poor in spirit; [1] which, according to the common exposition, signifies the humble of mind and heart. Yet some understand it of such as are truly in poverty and want, and who bear their indigent condition with patience and resignation. Witham.—That is, the humble; and they whose spirit is not set upon riches. Challoner.—It is not without reason that the beatitudes are disposed of in this order. Each preceding one prepares the way for what immediately follows, furnishing us in particular with spiritual arms of such graces as are necessary for obtaining the virtue of the subsequent beatitude. Thus the poor in spirit, that is the truly humble, will mourn for their transgressions, and whoever is filled with sorrow and confusion for his own sins, cannot but be just, and behave to others with meekness and clemency; when possessed of these virtues, he then becomes pure and clean of heart. Peace of conscience reigns in this assemblage of virtues, and cannot be expelled the soul by any tribulations, persecutions, or injustices of men. Chry. hom. xv. What is this poverty of spirit, but humility and contrition? This virtue of humility is placed in the first place, because it is the parent of every other virtue, as pride is the mother of every vice. Pride deprived our first parents of their original innocence, and nothing but humility can restore us to our former purity. We may pray and fast, we may be possessed of mercy, chastity, or any virtues, if humility do not accompany them, they will be like the virtue of the Pharisee, without foundation, without fruit. Hom. xv.

Verse 4. The land of the living, or the kingdom of heaven. The evangelist prefers calling it the land of the living in this place, to shew that the meek, the humble, and the oppressed, who are spoiled of the possession of this earth by the powerful and the proud, shall obtain the inheritance of a better land. Menochius.—“They shall possess the land,” is the reward annexed by our Saviour to meekness, that he might not differ in any point from the old law, so well known to the persons he was addressing. David, in psalm 36, had made the same promise to the meek. If temporal blessings are promised to some of the virtues in the beatitudes, it is that temporal blessings might always accompany the more solid rewards of grace. But spiritual rewards are always the principal, always ranked in the first place, all who practice these virtues are pronounced blessed. Hom. xv.

Verse 5. Not those that mourn for worldly motives, but such as mourn for their sins, are blessed. The sorrow that is according to God, says Saint Paul, worketh penance steadfast unto salvation, but the sorrow of the world worketh death. 2 Corinthians 7:10. The same is promised in Saint John; (16:20,) you shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy. Menochius.

or, land.

Verse 6. Hunger and thirst; that is spiritually, with an earnest desire of being just and holy. But others again understand such as endure with patience the hardships of hunger and thirst. Witham.—Rupertus understands those to whom justice is denied, such as poor widows and orphans. Maldonatus those who from poverty really suffer hunger and thirst, because justice is not done them. Menochius.—They shall be filled with every kind of good in their heavenly country. I shall be filled when thy glory shall appear. Psalm 16.

Verse 7. Not only the giving of alms, but the practice of all works of mercy, both corporal and spiritual, are recommended here, and the reward will be given on that day when God will repay every one according to his works, and will do by us, as we have done by our brethren. A.

Verse 8. The clean of heart are either those who give themselves to the practice of every virtue, and are conscious to themselves of no evil, or those who are adorned with the virtue of chastity. For nothing is so necessary as this purity in such as desire to see God. Keep peace with all and chastity, says Saint Paul, for without this none can see God. Many are merciful to the poor and just in their dealings, but abstain not from luxury and lust. Therefore our Saviour, wishing to shew that mercy was not sufficient, adds, that if we would see God, we must also be possessed of the virtue of purity. S. Chry. hom. xv. By this, we shall have our heart exempt from all disordinate love of creatures, and shall be exclusively attached to God. A.—The clean of heart, that is they who are clean from sin: who are pure in body and mind, says S. Chrysostom. It seems to be a particular admonition to the Jews, who were mostly solicitous about an outward and legal cleanness. Witham.

Verse 9. To be peaceful ourselves and with others, and to bring such as are at variance together, will entitle us to be children of God. Thus we shall be raised to a participation in the honour of the only begotten Son of God, who descended from heaven to bring peace to man, and to reconcile him with his offended Creator. Chry. hom. xv.

Verse 10. Heretics and malefactors suffer occasionally, but they are not on this account blessed, because they suffer not for justice. For, says Saint Augustine they cannot suffer for justice, who have divided the Church; and where sound faith or charity is wanting, there cannot be justice. Cont. epis. Parm. l. i. chapter 9. ep. 50. ps. 4. conc. 2. B.—By justice here we understand virtue, piety, and the defence of our neighbour. To all who suffer on this account, he promises a seat in his heavenly kingdom. We must not think that suffering persecution only, will suffice to entitle us to the greatest promises. The persecutions we suffer must be inflicted on us on his account, and the evils spoken of us must be false and contradicted by our lives. If these are not the causes of our sufferings, so far from being happy, we shall be truly miserable, because then our irregular lives would be the occasion of the persecutions we suffer. Chry. hom. xv.

Verse 12. Reward, in Latin merces, in Greek μισθος, signifies wages done for hire, and due for work, and presupposes merit. B.—If you participate in the sufferings of the prophets, you will equally participate in their glory, their reward. A.