Matthew 5:1Meaning & Commentary from the Church Fathers

He not only restored health to physical bodies but also brought healing to souls, continually alternating between the care of the spirit and the body, enriching His ministry with both miraculous signs and verbal instruction. Through His attention to both soul and body, He silenced the bold assertions of heretics, demonstrating that He is the source of all life. For this reason, He diligently attended to both spiritual and physical needs, healing each as required. And so, He continues to do this even now.

А всякого, кто слушает слова Мои сии и не исполняет их, уподоблю человеку неразумному, который построил дом свой на песке; и пошел дождь, и разлились реки, и подули ветры, и побили дом тот, и он упал, и велико было падение его. Таким образом, поскольку Он не просто говорил: кто слушает слова Мои, но добавил: кто слушает сии слова Мои, Он, как мне представляется, ясно указал на то, что произнесенные Им на горе наставления великолепно направляют тех, кто готов жить в соответствии с ними, настолько, что их можно сравнить со зданием, стоящим на камне. Я подчеркиваю это, чтобы подчеркнуть, что рассматриваемая нами проповедь идеальна в своих указаниях на христианскую жизнь; более детальное изучение этого аспекта будет проведено отдельно. Начало этой проповеди изложено так: «Увидев народ, Он взошел на гору; и, когда сел, приступили к Нему ученики Его. И он, отверзши уста Свои, учил их, говоря: Если исследовать, что означает гора, то можно увидеть, что она символизирует высшие заповеди праведности, в то время как заповеди, данные иудеям, были менее значительными. Единственный Бог через святых пророков и Своих служителей, согласно мудрому распределению времен, давал меньшие заповеди народу, который должен был тогда испытывать страх. Высшие заповеди Он даровал своему народу через Сына, которому надлежало уже освободиться с помощью любви. Более того, когда меньшее предназначается меньшим, а большее - большим, это делает лишь Тот, Кто знает, как преподнести человечеству соответствующее средство. Нет ничего странного в том, что великие заповеди предназначены для Небесного Царства, а меньшие - для земного, от единого Бога, сотворившего небо и землю. Поэтому, когда речь идет о праведности, которая является величайшей, через пророка сказано: «Праведность ваша подобна горам Божьим». Это подчеркивает, что единственный Учитель, пригодный для таких важных уроков, учит на горе. Он сидит, как подобает истинному наставнику, а ученики приходят к Нему, чтобы быть ближе к Его словам, так же как они стремятся исполнить Его наставления духовно.

The visions that unfold from this elevated perspective, their abundance and beauty, are articulated by the Word of God Himself, who delights in revealing the Kingdom of Heaven to those who journey with Him, illustrating the promise of divine inheritance—the pardon of sins, righteousness, comfort, the gift of kinship with the Almighty, and the reward of persecution, which leads to becoming a co-redemptor with God, alongside many other glorious promises visible in hope to those who gaze upward. Therefore, as the Lord ascends the heights, let us ponder Isaiah’s call: “Come, and let us ascend the mountain of the Lord” (Isaiah 2:3). If we find ourselves weakened by sin, let us take to heart the prophetic words that urge us to strengthen the feeble hands and steady the trembling knees (Isaiah 35:3). For when we reach that summit, we will encounter Him who heals every ailment and illness (Matt. 4:23), He who takes upon Himself our infirmities and bears our burdens (Matt. 8:17). So let us earnestly pursue this ascent, aspiring to stand with Isaiah on the heights of hope, perceiving from above the blessings the Word reveals to those who have followed Him to this high place. May God open the mouth of the Word for us, imparting the truths that bring joy to hear. Let the commencement of our understanding be marked by the initiation of our exploration.

The law brought a sense of rigor, while the gospel introduces grace; there, disbelief engenders fear, whereas here, the gift of grace flows abundantly for the faithful.

While our Lord and Saviour traversed numerous towns and regions, preaching and curing every ailment among the populace, “when He saw the crowds,” as the current passage recounts, “He ascended the mountain.” It is fitting for the exalted Lord to visit a high place to proclaim lofty truths to those eager to rise to virtue’s summit. Likewise, it is appropriate for the new Law to be proclaimed from a mountain, as the Mosaic Law was similarly given from heights. The former consisted of ten directives to guide and order life in this world, while the latter comprises eight beatitudes, guiding its followers toward eternal life and their heavenly homeland.

To bestow the heavenly benediction upon His disciples, the Lord ascended the mountain alongside them, as captured in the Gospel’s narration: “And going up,” it states, “on the mountain with the disciples, and extending His hand toward them, Jesus said, ‘Blessed are the poor in spirit, for yours is the kingdom of God’” (Luke 6:20). It was not without significance that our Lord and Saviour chose to bless His disciples on the mountain—above, rather than below. Hence, if one desires to receive heavenly blessings from the Lord, he must ascend the mountain, which signifies the pursuit of a life elevated toward heavenly ideals; only then will the desired blessings be granted justly and rightly. Conversely, remaining preoccupied with worldly matters will hinder the ability to receive blessings from the Lord. This is why it is stated, “The Lord is the God of the mountains and not the God of the valleys.”

Yet, it is essential to recognize that God is indeed the God of every locale and creature, as He is the Creator and Master of all. Nevertheless, the prophet's proclamation that “the Lord is the God of the mountains and not the God of the valleys” conveys a deep and spiritual truth. God humbles Himself to be the God of those who strive toward Him, like mountains, through the faith of their merits—all the holy individuals exemplify this. Mountains symbolize the patriarchs, prophets, apostles, and martyrs, thereby illustrating that our God is the deity of all these sanctified individuals. Thus, we find the pronouncement of the Lord, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” This is complemented by the affirmation that “God is not the God of the dead, but of the living.” In contrast, God does not condescend to be “the God of the valleys,” which represents sinful and unfaithful individuals dwelling in lowliness. Therefore, the wicked sinners do not merit having our God identified with them, for they lack belief in Him or knowledge of Him, whether due to pride or ignorance. While, by His divine nature, He is the God of all created beings due to His role as their Creator, His grace and willingness to be their God is reserved for those who adhere to His commandments and maintain their faith.

Finally, the mountain where the Lord conferred blessings upon His disciples foreshadows the image of the Church. The Church is likened to a mountain as it resides in exalted realms, triumphantly standing above the earthly domain—not due to the weight of stones, but through the sanctity of its existence. If you wish to be convinced of the appropriateness of designating the Church as a mountain, consider what Holy Scripture states: “Who shall ascend the mountain of the Lord, or who shall stand in His holy place?” For it cannot be asserted of any earthly mountain, “Who shall ascend the mountain of the Lord?” since such natural elevations are easily climbed by both humans and beasts. Rather, it is aptly said of the Lord's mountain, the heavenly mountain, or the holy Church, that only the blessed shall ascend to its faith and elevated life. Ascending such a mountain requires not bodily effort alone, but the faith of an inwardly renewed spirit.

Let us therefore remain steadfast on this mountain through elevated faith and spiritual action, so that we may receive from the Lord the blessings of the Gospel, which declare, “Blessed are you poor in spirit, for yours is the kingdom of God,” and so forth.

However, those who dwell in the valleys of worldly existence, who falter in shadowy paths and convey differing messages, fail to teach others and only bring judgment upon themselves. It is not feasible to convey wisdom from a lowly valley while residing there; one speaks from the position in which they stand, and their position shapes their words.

Moreover, it is fitting to understand the mountain as symbolizing the Church, of which the prophet proclaims, "The mountain of God is a fat mountain" (Psalm 67:16). Thus, Christ ascended the mountain to reveal the mysteries of truth to His disciples, illustrating that anyone who seeks to uncover the mysteries must climb the mountain of the Church—not just any mountain, but one steeped in abundance. There exist also mountains inhabited by heretics, which are not abundant but rather barren, where truth is replaced by misleading distortions. Consequently, those who ascend these barren heights face rebuke from the Holy Spirit, as expressed through the prophet: "Why do you look enviously at the mountains of the meager?" (Psalm 67:17). The prophet refers to the heretics of the Church as meager, for their hearts are like curdled milk (Psalm 118:70).

The throngs of people hindered the Lord’s ability to convey His teachings fully and coherently. Given the profound nature of the New Testament teachings, it was intended primarily for His closest disciples, particularly those whom He had designated as Apostles (Luke 6:12-10). While Luke indicates that during the declaration of the beatitudes the Lord stood on a level place amidst a large crowd (Lk. 6:17), this can be understood as a portion of what was communicated to the Apostles on the mountain being reiterated to the people upon His descent (compare also Mt. 7:28). In contrast, Matthew predominantly captures the essence of this mountain discourse, directed specifically at the Apostles.