Matthew 5Church Fathers' Commentary on Every Verse

And seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him.

And opening his mouth he taught them, saying:

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

The Fathers read poverty in spirit as humility, not destitution. John Chrysostom blesses those who humble themselves "by their own choice," setting humility against pride, "the root and source of all evil." Theophylact of Bulgaria contrasts Adam's fall through pride with Christ's humility. For Augustine of Hippo, the proud seek an earthly kingdom, the humble the kingdom of heaven.

Blessed are the meek: for they shall possess the land.

The mourning blessed here is not grief over worldly losses but weeping for one's own sins and for the sins of others. Theophylact of Bulgaria calls it a continual state that already brings spiritual joy in this life and greater joy in the life to come. For John Chrysostom, those who mourn their sins are comforted when they receive forgiveness.

Blessed are they that mourn: for they shall be comforted.

According to Theophylact of Bulgaria, the meek are not those without anger but those who feel it and hold it back. Ambrose of Milan calls it a noble thing "to govern passion by reason." The promised earth is mostly read as "the land of the living," which Chromatius of Aquileia links to bodily immortality and the eternal resurrection.

Blessed are they that hunger and thirst after justice: for they shall have their fill.

Hunger and thirst signal that righteousness must be sought with deep longing, not idle wishes. John Chrysostom also reads it as the opposite of covetousness, since "he who loves righteousness possesses all things in safety." Jerome of Stridon infers that "we are never righteous enough." Athanasius the Great sees fulfillment beginning in this life and growing greater in the next.

Blessed are the merciful: for they shall obtain mercy.

Mercy is more than almsgiving. Theophylact of Bulgaria says it can be shown through spoken kindness and, when nothing else is left, through tears, and Jerome of Stridon adds bearing one another's burdens. John Chrysostom notes that the reward only seems an equal return, "for human mercy and divine mercy are not to be put on an equality."

Blessed are the clean of heart: they shall see God.

The Fathers describe the pure in heart as free from deceit and unchaste desire. Theophylact of Bulgaria likens the pure soul to a spotless mirror reflecting the knowledge of God. Augustine of Hippo stresses that God is seen by the heart, not the bodily eye, and John Chrysostom reserves the vision face to face for the world to come.

Blessed are the peacemakers: for they shall be called the children of God.

The Fathers see peacemakers as those who live in harmony with all and reconcile those at strife. John Chrysostom explains why they are called sons of God: reconciling what was separated was the chief work of the Only-begotten. Jerome of Stridon and Ambrose of Milan add that peace must begin in one's own heart before it reaches others.

Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.

What matters is the cause, not the suffering itself. Jerome of Stridon notes that many are persecuted for their sins and are not therefore righteous. According to Theophylact of Bulgaria, not only martyrs are meant but all who suffer for virtue or for helping the wronged. John Chrysostom teaches believers "to look, not by whom, but why you suffer."

Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake:

Be glad and rejoice for your reward is very great in heaven. For so they persecuted the prophets that were before you.

You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing anymore but to be cast out, and to be trodden on by men.

You are the light of the world. A city seated on a mountain cannot be hid.

Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.

So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.

Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfil.

For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.

He therefore that shall break one of these least commandments, and shall so teach men shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.

For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.

You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill, shall be in danger of the judgment.

But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou fool, shall be in danger of hell fire.

If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee;

Leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift.

Be at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.

You have heard that it was said to them of old: Thou shalt not commit adultery.

But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.

And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than thy whole body be cast into hell.

And if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body go into hell.

And it hath been said, Whosoever shall put away his wife, let him give her a bill of divorce.

But I say to you, that whosoever shall put away his wife, excepting the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.

Again you have heard that it was said to them of old, thou shalt not forswear thyself: but thou shalt perform thy oaths to the Lord.

But I say to you not to swear at all, neither by heaven for it is the throne of God:

Nor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great king:

Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

But let your speech be yea, yea: no, no: and that which is over and above these, is of evil.

You have heard that it hath been said: An eye for an eye, and a tooth for a tooth.

But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:

And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.

And whosoever will force thee one mile, go with him other two.

Give to him that asketh of thee, and from him that would borrow of thee turn not away.

You have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy.

But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:

The Fathers call love of enemies the summit of virtue. John Chrysostom traces nine steps, from not doing wrong to praying for the offender. Jerome of Stridon insists that Christ "does not ask for the impossible, but rather for the perfect," as Stephen and the crucified Christ show. Theophylact of Bulgaria calls persecutors benefactors who lessen the consequences of transgressions.

That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.

For if you love them that love you, what reward shall you have? do not even the publicans this?

And if you salute your brethren only, what do you more? do not also the heathens this?

Be you therefore perfect, as also your heavenly Father is perfect.