Mateus 5
Jerome · Comentário Patrístico (catena)
Mateus 5:1
[(as quoted by Aquinas, AD 1274)] Some of the less learned brethren suppose the Lord to have spoken what follows from the Mount of Olives, which is by no means the case; what went before and what follows fixes the place in Galilee. aMount Tabor. we may suppose, or any other high mountain. He spoke to them sitting and not standing, for they could not have understood Him had He appeared in His own Majesty. — Catena Aurea by Aquinas
Mateus 5:1
The Lord went up the mountain that he might bring the crowds with him to higher things. The crowds were unable to go up, however, and he was followed by the disciples to whom he spoke, not standing but sitting together. For they were unable to understand this brilliant man in his majesty. Many of the simple believers literally believed that he taught the Beatitudes and other things on the Mount of Olives, but this is not really true. From the events that went before and followed, the place in Galilee has been shown to be what we believe is either Mount Tabor or some other high mountain. After he finished speaking, the Evangelist says, "Now when he had entered Capernaum." — COMMENTARY ON MATTHEW 1.5.1
Mateus 5:1-2
(Chapter 5, Verses 1, 2.) But Jesus, seeing the crowds, went up the mountain, and when he had sat down, his disciples came to him. And opening his mouth, he taught them, saying, 'The Lord goes up to the mountains, so that he may draw the multitudes to higher things with him. But the crowds are not able to ascend. And the disciples follow, to whom he speaks not standing, but sitting and huddled. For they were not able to understand him shining in his majesty.' According to the letter, some of the simpler brothers think that he taught the Beatitudes and the rest that follow on the Mount of Olives, which is not at all the case: for from what precedes and follows, the place is shown to be in Galilee, which we thought was either Mount Tabor or any other lofty mountain. Finally, after he finished his speeches, it immediately follows: But when he entered Capernaum. — Commentary on Matthew
Mateus 5:3
[(as quoted by Aquinas, AD 1274)] The poor in spirit are those who embrace a voluntary poverty for the sake of the Holy Spirit. — Catena Aurea by Aquinas
Mateus 5:3
(Verse 3.) Blessed are the poor in spirit, for theirs is the kingdom of heaven. This is what we read elsewhere: And the humble in spirit will be saved (Psalm 34:16): But lest anyone should think that poverty, which is sometimes borne out of necessity, is being preached by the Lord, he added 'in spirit,' so that you would understand it as humility, not as lack. Blessed are the poor in spirit, who are poor by choice for the sake of the Holy Spirit. Therefore, concerning such poor, the Savior also speaks through Isaiah: The Lord has annointed me; therefore, he has sent me to preach to the poor (Isaiah 61:1). — Commentary on Matthew
Mateus 5:3
This is what we read elsewhere: "He shall save the humble in spirit." But do not imagine that poverty is bred by necessity. For he added "in spirit" so you would understand blessedness to be humility and not poverty. "Blessed are the poor in spirit," who on account of the Holy Spirit are poor by willing freely to be so. Hence, concerning this type of poor, the Savior also speaks through Isaiah: "The Lord has anointed me to preach good tidings to the poor." — COMMENTARY ON MATTHEW 1.5.3
Mateus 5:4
(Ver. 4.) Blessed are the meek, for they shall inherit the earth. Not the land of Judah ((Al. Judea)), nor the land of this world; not the cursed land, bringing forth thorns and thistles (Gen. V), which the most cruel and warlike possess; but the land that the Psalmist desires, saying: I believe to see the goodness of the Lord in the land of the living (Ps. XXVI, 13). Such a possessor, and after victory a triumphator, is also described in the forty-fourth psalm: Attend, proceed and reign prosperously (Al. and prosperously): for truth, meekness, and justice. No one possesses this land by meekness, but by pride. — Commentary on Matthew
Mateus 5:4
The mourning discussed here does not concern the common natural law of the dead but rather their sins and vices. Thus Samuel grieved over Saul, and the Lord repented that he had made Saul king over Israel. Also Paul the apostle says that he wept and mourned over those who, after committing fornication and impure deeds, did not feel the need of repentance. — COMMENTARY ON MATTHEW 1.5.4
Mateus 5:4
[(as quoted by Aquinas, AD 1274)] For the mourning here meant is not for the dead by common course of nature, but for the dead in sins, and vices. Thus Samuel mourned for Saul, thus the Apostle Paul mourned for those who had not performed penance after uncleanness. — Catena Aurea by Aquinas
Mateus 5:5
(Verse 5.) Blessed are those who mourn, for they will be comforted. This mourning is not a common law of nature for the dead, but for the sins and vices of the dead. Thus Samuel wept for Saul, because he regretted that God had anointed him king over Israel (1 Samuel 15). And so the Apostle Paul says that he weeps and mourns for those who have not repented after committing fornication and impurity (2 Corinthians 12). — Commentary on Matthew
Mateus 5:6
[(as quoted by Aquinas, AD 1274)] It is not enough that we desire righteousness, unless we also suffer hunger for it, by which expression we may understand that we are never righteous enough, but always hunger after works of righteousness. — Catena Aurea by Aquinas
Mateus 5:7
(Verse 7) Blessed are the merciful, for they will be shown mercy. Mercy is not only understood in acts of charity, but also in bearing each other's burdens in every sin, if we carry the burdens of one another (Galatians 6). — Commentary on Matthew
Mateus 5:7
[(as quoted by Aquinas, AD 1274)] Mercy here is not said only of alms, but is in every sin of a brother, if we bear one another's burdens. — Catena Aurea by Aquinas
Mateus 5:8
(Verse 8.) Blessed are the pure in heart, for they will see God. Those who have no consciousness of sin are not accused. The world is seen by the pure in heart: the temple of God cannot be defiled. — Commentary on Matthew
Mateus 5:8
[(as quoted by Aquinas, AD 1274)] The pure is known by purity of heart, for the temple of God cannot be impure. — Catena Aurea by Aquinas
Mateus 5:9
[(as quoted by Aquinas, AD 1274)] The peacemakers (pacifici) are pronounced blessed, they namely who make peace first within their own hearts, then between brethren at variance. For what avails it to make peace between others, while in your own heart are wars of rebellious vices. — Catena Aurea by Aquinas
Mateus 5:9
(Verse 9.) Blessed are the peacemakers, for they shall be called the children of God. Those who first make peace in their own hearts, and then among quarreling brothers. For what good is it to reconcile others through you, when there are wars of vices in your own soul? — Commentary on Matthew
Mateus 5:10
(Verse 10.) Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Notice that it explicitly adds (or, says), for righteousness' sake. For many endure persecution for their own sins and are not righteous. Also, consider that the blessedness of true circumcision is ultimately achieved through martyrdom. — Commentary on Matthew
Mateus 5:10
[(as quoted by Aquinas, AD 1274)] For righteousness' sake He adds expressly, for many suffer persecution for their sins, and are not therefore righteous. Likewise consider how the eighth beatitude of the true circumcision is terminated by martyrdom. — Catena Aurea by Aquinas
Mateus 5:11
(Verse 11.) Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. That curse should be despised which brings about blessedness, which is uttered falsely by the mouth of the reviler. Hence, it specially defined what blessed cursing is: every curse uttered against you falsely on my account. Therefore, where Christ is the cause, there also the desired cursing is. — Commentary on Matthew
Mateus 5:11-12
[(as quoted by Aquinas, AD 1274)] This it is in the power of any one of us to attain, that when our good character is injured by calumny, we rejoice in the Lord. He only who seeks after empty glory cannot attain this. Let us then rejoice and exult, that our reward may be prepared for us in heaven. — Catena Aurea by Aquinas
Mateus 5:12
(Verse 12.) Rejoice and be glad, for your reward is great in heaven. For so they persecuted the prophets who were before you. I do not know who can fulfill this for us, so that our reputation may be torn apart by insults, and we may rejoice in the Lord. Whoever pursues vain glory cannot fulfill it. Therefore, we must rejoice and be glad, so that a reward may be prepared for us in heavenly places. We read elegantly written in a certain volume: 'Do not seek glory, and you will not grieve when you are without it.' — Commentary on Matthew
Mateus 5:13
[(as quoted by Aquinas, AD 1274)] Or, because by the Apostles the whole human race is seasoned. That is, if the doctor have erred, by what other doctor shall he be corrected? The illustration is taken from husbandry. Salt, though it be necessary for seasoning of meats and preserving flesh, has no further use. Indeed we read in Scripture of vanquished cities sown with salt by the victors, that nothing should thenceforth grow there. — Catena Aurea by Aquinas
Mateus 5:13
(Verse 13) You are the salt of the earth. The apostles are called salt because through them the entire human race is season 25 Quod si sal evannerit, in quo salietur? Si doctor erraverit, a quo alio doctore emendabitur? It is worthless beyond nothingness, except to be thrown out and trampled by men. An example is taken from agriculture. For salt, indeed, as a condiment for foods, and for drying meats, it is necessary, but it has no other use. Certainly, we read in the Scriptures that certain cities, sown with the salt of the victors' anger, so that no sprout would arise in them (Judith IX). Therefore, let the doctors and bishops beware and see: the powerful endure torments powerfully (Wisdom VI, 7); and there is no remedy, but to lead the ruins of the ancestors to Tartarus. — Commentary on Matthew
Mateus 5:14
[(as quoted by Aquinas, AD 1274)] He instructs them what should be the boldness of their preaching, that as Apostles they should not be hidden through fear, like lamps under a corn-measure, but should stand forth with all confidence, and what they have heard in the secret chambers, that declare upon the house tops. — Catena Aurea by Aquinas
Mateus 5:14-16
(Verset 14 et suiv.) You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. It teaches the confidence in preaching, so that the apostles are not hidden out of fear, and are not like a lamp under a basket, but rather they freely reveal themselves, so that what they have heard in the inner rooms, they may proclaim on the housetops (Matthew 10:27). — Commentary on Matthew
Mateus 5:17
(Verse 17.) Do not think that I have come to abolish the law or the prophets. I have not come to abolish, but to fulfill. Whether it is that he has fulfilled the prophecies about himself through others, or because by his preaching he has fulfilled those things which before were crude and imperfect on account of the weakness of those who heard them, taking away wrath and excluding retaliation, and suppressing hidden desire in the mind. — Commentary on Matthew
Mateus 5:18
(Verse 18.) Until heaven and earth pass away. The new heavens and the new earth are promised to us, which the Lord God will create. Therefore, if new things are to be created, the old things will necessarily pass away. And what follows is: One iota, or one iota, will not pass from the Law until all is done. It is shown from the figure of the letter, that even what are thought to be the least in the Law, are full of spiritual sacraments, and all are recapitulated in the Gospel. Whose, then, is the erudition and whose teaching, to demonstrate that even diverse sacrifices and those which appear superstitious are fulfilled in daily victims? — Commentary on Matthew
Mateus 5:18
We are promised a new heaven and a new earth, which the Lord God will make. If new ones are to be created, the old ones will therefore pass away. As for what follows, "Not one iota, not a dot, shall be lost from the law until all is accomplished," this literally shows that even what is considered least important in the law is full of spiritual sacraments, and it is all summed up in the gospel. — COMMENTARY ON MATTHEW 1.5.18
Mateus 5:19
[(as quoted by Aquinas, AD 1274)] This head is closely connected with the preceding. It is directed against the Pharisees, who, despising the commandments of God, set up traditions of their own, and means that their teaching the people would not avail themselves, if they destroyed the very least commandment in the Law. We may take it in another sense. The learning of the master if joined with sin however small, loses him the highest place, nor does it avail any to teach righteousness, if he destroys it in his life. Perfect bliss is for him who fulfils in deed what he teaches in word. — Catena Aurea by Aquinas
Mateus 5:19
(Verse 19 and following) Therefore, whoever shall break one of the least of these commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but he who shall do and teach them, the same shall be called great in the kingdom of heaven. This chapter, sticking with the previous testimony, in which he said: Not one iota, or one apex, will pass from the Law, until all things are fulfilled. Therefore, he seals the Pharisees, who, despising the commandments of God, establish their own traditions, which do not benefit them in teaching the people if they destroy even a small thing that is commanded in the Law. However, we can also understand that the education of teachers, even if subject to a small sin, leads them down from the highest rank, and it does not benefit them to teach righteousness, which the smallest fault destroys. And let perfect happiness be to fulfill with action what you have taught in words. — Commentary on Matthew
Mateus 5:20
He therefore rebukes the Pharisees, who showed contempt for God's commandments and set up their own traditions, for their teaching among the people is of no value if they destroy even a small part of what is in the law. We can understand this in another sense, namely, that a teacher's learning, even if tainted by a small sin, demotes him from the highest place. It does not profit him to teach a righteousness that he undermines by the slightest fault. The Beatitude is perfected if what you teach with your words you practice with your works. — COMMENTARY ON MATTHEW 1.5.18
Mateus 5:22
(Verse 22) Because whoever is angry with his brother will be liable to judgment. In some manuscripts it is added, without cause: but in the true definitive sentence, anger is completely eliminated, as the Scripture says: Whoever is angry with his brother. For if we are commanded to offer the other cheek to the one who strikes us, and to love our enemies, and to pray for those who persecute us (Luke 6), all occasion for anger is removed. Therefore, without cause must be removed, because the anger of man does not produce the righteousness of God (James 1). But whoever says to his brother, 'Raca,' shall be liable to the council. This word 'Raca' is properly of the Hebrews: for Raca signifies 'empty,' that is, foolish or senseless: which we can call a common insult, without a brain. If we are to give an account for idle words, how much more for an insult (Matthew 5:22)! But it is also distinctly added: Whoever says to his brother, 'Raca.' For our brother is no one else, unless he has the same Father as us. When someone believes in God in the same way and knows Christ as the wisdom of God (1 Cor. 1): by what means can it be indicated by the praise of foolishness? But whoever says, 'You fool!' will be liable to the hell of fire. Ἀπὸ κοινοῦ ex superioribus subauditur: Whoever says to his brother, 'You fool!' will be liable to the hell of fire. For whoever says to a believer, 'You fool!' is impious in religion. — Commentary on Matthew
Mateus 5:22
[(as quoted by Aquinas, AD 1274)] Some copies add here the words, without cause; but by the true readingc the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words without cause then must be erased, for the wrath of man worketh not the righteousness of God. Or, Racha is a Hebrew word signifying, 'empty,' 'vain;' as we might say in the common phrase of reproach, 'empty-pate.' Observe that He says brother; for who is our brother, but he who has the same Father as ourselves? — Catena Aurea by Aquinas
Mateus 5:23-24
[(as quoted by Aquinas, AD 1274)] It is not, If thou hast ought against thy brother; but, If thy brother has ought against thee, that the necessity of reconciliation may be more imperative. — Catena Aurea by Aquinas
Mateus 5:23-24
(Vers. 23, 24.) Therefore, if you offer your gift at the altar, and there you remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother: and then coming, offer your gift. He did not say, if you have something against your brother, but if your brother has something against you, so that a harsher necessity of reconciliation may be imposed on you. As long as we cannot appease him, I do not know whether we should consequently offer our gifts to God. — Commentary on Matthew
Mateus 5:24
He did not say, "If you have anything against your brother" but "If your brother has anything against you," so that a greater need for reconciliation is imposed on you. As long as we are unable to make peace with our brother, I do not know whether we may offer our gifts to God. — COMMENTARY ON MATTHEW 1.5.23
Mateus 5:25-26
[(as quoted by Aquinas, AD 1274)] The word here in our Latin books is 'consentiens,' in Greek, εὐνοῶν, which means, 'kind,' 'benevolent.' Some, from that verse of Peter, Your adversary the Devil, &c. (1 Pet. 5:8.) will have the Saviour's command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes. Some follow a more forced interpretation, that in baptism we have each of us made a compact with the Devil by renouncing him. If we observe this compact, then we are agreeing with our adversary, and shall not be cast into prison. And how can the body be cast into prison if it agree not with the spirit, seeing soul and body must go together, and that the flesh can do nothing but what the soul shall command? But from the context the sense is manifest; the Lord is exhorting us to peace and concord with our neighbour; as it was said above, Go, be reconciled to thy brother. A farthing is a coin containing two mites. What He says then is, 'Thou shalt not go forth thence till thou hast paid for the smallest sins.' — Catena Aurea by Aquinas
Mateus 5:25-26
(Verse 25 onwards) Be reconciled quickly with your adversary while you are on the way with him, lest your adversary deliver you to the judge, and the judge deliver you to the officer, and you be thrown into prison. Truly I say to you, you will not get out of there until you have paid the last penny. Because what we have in Latin codices is 'consentiens,' it is written in Greek as 'Εὐνοῶν,' which means benevolent or kind. From the preceding and subsequent passages, it is clear that our Lord and Savior, while we run on the path of this world, encourages us to peace and harmony, according to the Apostle, who says: If possible, as far as it depends on you, live at peace with all men (Rom. XII, 18). For in the preceding chapter, he also said: If you bring your gift to the altar and there remember that your brother has something against you: and when this is finished, he immediately adds: Be reconciled to your adversary, etc. And in the following he commands: Love your enemies, do good to those who hate you, and pray for those who persecute and slander you. When this is clear and the consequent understanding, many think it is said about the flesh and the soul, or about the soul and the spirit, which is not entirely correct. For how can the flesh be sent to prison if the soul does not agree, since both the soul and the flesh must be imprisoned together? And the flesh can do nothing except what the mind commands, or the Holy Spirit dwelling in us can deliver judgment to the flesh or the soul that resists, since he himself is the judge. Others, according to the Letter of Peter saying: Your adversary the devil, as a roaring lion, goes about seeking whom he may devour (I Peter 5:8), and the rest, interpret the adversary as the devil, and they want to command from the Savior that, as long as it is in our power, we may be benevolent towards the devil, who is an enemy and avenger, and not make him suffer punishment on our behalf. For since he himself supplies the incentives of vices, and even to us who sin willingly, if we agree with him who suggests vices, he must also be tormented on our behalf. And they say it is a kind act for each saint to sustain his adversary, if he does not make him endure torments for himself. Some say more forcefully that in Baptism each person enters into a pact with the devil and says: I renounce you, devil, and your pomp, and your vices, and your world, which is in the evil one (1 John 5:19). Therefore, if we keep the pact, we are kind and consenting to our adversary, and by no means are we to be shut up in prison. But if we have in fact transgressed anything of what we promised to the devil, we will be handed over to the judge and the officer, and we will be thrown into prison, and we will not be released from it until we repay the last quarter. A quarter is a type of coin that has two minutes. Hence, in another Gospel, that poor and widowed woman is said to have sent a quarter into the treasury (Mark 12), and in another, two minutes (Luke 21). Not that the Gospels are in disagreement, but that one quarter has two minute coins. This is therefore what he is saying: You will not leave the prison until you have paid even the smallest sins. — Commentary on Matthew
Mateus 5:26
But the Lord says that if we have transgressed any of the things we pledged to the devil, we shall be handed over to the judge and the guard. We shall be put in prison and not be released until we have paid back the last farthing. A farthing is a type of coin consisting of two mites. On this point, the poor widow in one Gospel is said to have put a farthing into the treasury; in another Gospel, two mites. There is no discrepancy here, for one farthing contains two mites. So this is what he says: You will not come out of prison until you have paid for the least of your sins. — COMMENTARY ON MATTHEW 1.5.25
Mateus 5:26
From what precedes and follows, we are given to understand that our Lord and Savior exhorts us to peace and harmony while we are pilgrims in this world. As the apostle says, "Strive for peace with all persons." For in the previous section Jesus said, "If you are offering your gift and there remember that your brother has something against you," he immediately goes on to say "make friends" or come to terms with "your opponent," and so forth. Then he orders, "Love your enemies and bless those who hate you and pray for those who persecute you." This is clear from the explanation that follows. Many people, however, have a confused idea of the flesh and the soul or the soul and the spirit. They wonder: How is the flesh to be sent to prison if the soul is at odds with it, for the soul and the flesh must be united and the flesh can do nothing unless the mind gives the order? And how can the Holy Spirit dwelling in us turn over to a judge the opposing flesh or soul when he himself is the judge? The epistle of Peter says, "Our adversary the devil prowls around like a roaring lion." Some interpret that the adversary is the devil. Then they draw the odd conclusion that they are being counseled by the Savior that as far as possible we should be kind toward the devil who is the enemy and avenger. Nor should we make him suffer for us—though he offers incentives to vice to us who sin through our own will—by consenting to have him who is the great troublemaker suffer punishment also for our sake. They say that each saint should be benevolent to this demonic adversary by not making him suffer torments on his account. Thus some people rashly reason that individuals make a covenant with the devil in baptism by saying, "I relinquish to you, Satan, your splendors and your vices and your world steeped in wickedness." If we therefore keep that covenant, we will be benevolent and obliging toward our adversary and by no means deserving of imprisonment. — COMMENTARY ON MATTHEW 1.5.25
Mateus 5:27-28
[(as quoted by Aquinas, AD 1274)] Between πάθος and προπάθεια, that is between actual passion and the first spontaneous movement of the mind, there is this difference: passion is at once a sin; the spontaneous movement of the mind, though it partakes of the evil of sin, is yet not held for an offence committedh. When then one looks upon a woman, and his mind is therewith smitten, there is propassion; if he yields to this he passes from propassion to passion, and then it is no longer the will but the opportunity to sin that is wanting. Whosoever, then, looketh on a woman to lust after her, that is, so looks on her as to lust, and cast about to obtain, he is rightly said to commit adultery with her in his heart. — Catena Aurea by Aquinas
Mateus 5:28
(Verse 28.) Whoever looks at a woman to lust for her has already committed adultery with her in his heart. Between passion and pre-passion, that is, between feeling and intense feeling, there is a difference: passion is considered a vice, while pre-passion, although it carries the fault of initiation, is not held accountable in the crime. Therefore, whoever looks at a woman and his soul is tickled, he is struck by pre-passion. But if he agrees and allows himself to be affected by the thought, as it is written in David: They passed into the feeling of their hearts (Ps. 73:7), he moves from pre-passion to passion, and it is not a lack of will to sin, but an opportunity. Therefore, whoever sees a woman with lustful intent, that is, if he looks at her in order to lust after her, he is rightly said to commit adultery in his heart. — Commentary on Matthew
Mateus 5:29
Since Jesus spoke before about lust for a woman, he now rightly refers to an unruly thought or feeling as an eye. By the right hand and other members of the body the onset of the will and emotions is suggested. Thus what we conceive in the mind we might complete with an act. Hence we must be aware that what is best in us may soon devolve into a vice. If your right eye and your right hand are an occasion of sin to you, how much more is this true of the left members. If your soul begins to slip, how much more the body, which has a greater tendency to sin. In other words, in the right eye and the right hand of one's siblings and wife and children and relatives and neighbors, an emotion is indicated. If we perceive they are an obstacle to us in contemplating the true light, we must cut off those parts. Otherwise, in our desire to profit from others, we may perish for all eternity. Hence it is said concerning the high priest whose soul is dedicated to the worship of God: "He shall not defile himself for mother and father and children." That is, he shall have affection only for the One to whose worship he is dedicated. — COMMENTARY ON MATTHEW 1.5.29
Mateus 5:29-30
[(as quoted by Aquinas, AD 1274)] Therefore by the right eye and the right hand we must understand the love of brethren, husbands and wives, parents and kinsfolk; which if we find to hinder our view of the true light, we ought to sever from us. Otherwise; As above He had placed lust in the looking on a woman, so now the thought and sense straying hither and thither He calls 'the eye.' By the right hand and the other parts of the body, He means the initial movements of desire and affection. — Catena Aurea by Aquinas
Mateus 5:29-30
(Verse 29, 30.) And if your right eye causes you to stumble, pluck it out and throw it away. It is better for you to lose one of your members than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one of your members than for your whole body to go into hell. For he had spoken earlier about a woman's desire, and now correctly referred to the wandering of thought and sense as an eye. On the right hand, as well as other parts of the body, the beginnings of the will and emotions are demonstrated: such as what we conceive in our minds, we accomplish in our actions. Therefore, we must be careful that what is best in us does not quickly turn into vice. For if the right eye and right hand cause stumbling, how much more those things that are on the left in us! For if the soul falters, how much more the body, which is inclined towards sin! Otherwise, in the right eye and in the right hand, the affections of brothers, wives, children, relatives, and close ones are shown, which if we see as an impediment to contemplate the true light, we must cut off such portions, so that while we desire to make others gain, we ourselves do not perish forever. Where is it said, concerning the high priest, whose soul is dedicated to the worship of God: 'He shall not defile himself for the dead among his people, except for his close relatives.' (Lev. 21:11), that is, he shall not experience any emotions except for those related to his dedication. — Commentary on Matthew
Mateus 5:31-32
[(as quoted by Aquinas, AD 1274)] For touching Moses's allowance of divorce, the Lord and Saviour more fully explains in conclusion, that it was because of the hardness of the hearts of the husbands, not so much sanctioning discord, as checking bloodshed. — Catena Aurea by Aquinas
Mateus 5:31-32
(Vers. 31 seqq.) However, it is said: Whoever divorces his wife, let him give her a certificate of divorce. But I say to you: whoever divorces his wife, except for the cause of fornication, makes her commit adultery; and whoever marries a divorced woman commits adultery. In the later part, the Savior explains this place more fully, that Moses commanded the certificate of divorce to be given because of the hardness of the hearts of the husbands, not granting a separation, but removing homicide. For it is far better, even if a sorrowful discord were to arise, for blood to be shed through hatred. — Commentary on Matthew
Mateus 5:33
[(as quoted by Aquinas, AD 1274)] This was allowed under the Law, as to children; as they offered sacrifice to God, that they might not do it to idols, so they were permitted to swear by God; not that the thing was right, but that it were better done to God than to dæmons. — Catena Aurea by Aquinas
Mateus 5:34-36
(Verses 34 onwards) But I say to you, do not 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. Nor should you swear by your head, because you cannot make a single hair white or black. The Jews have always had this wicked habit of swearing by the elements, as the prophetic word often accuses them (Isaiah 65). Whoever swears, worships, or loves the one by whom they swear. In the law it is commanded that we do not swear, except by the Lord our God (Deut. VI and VII). The Jews, by swearing by angels, and by the city of Jerusalem, and by the temple, and by the elements, honored and worshipped creatures and earthly things with the honor and worship due to God. Finally, consider that here the Savior did not prohibit swearing by God, but by heaven, and earth, and Jerusalem, and by your own head. And this was granted in the law as if to little children, so that just as they would sacrifice animals to God and not to idols, they would be allowed to swear by God: not that they would do this rightly, but because it was better to offer this to God than to demons. — Commentary on Matthew
Mateus 5:34-36
[(as quoted by Aquinas, AD 1274)] Lastly, consider that the Saviour does not here forbid to swear by God, but by the Heaven, the Earth, by Jerusalem, by a man's head. For this evil practice of swearing by the elements the Jews had always, and are thereof often accused in the prophetic writing's. For he who swears, shows either reverence or love for that by which he swears. Thus when the Jews swore by the Angels, by the city of Jerusalem, by the temple and the elements, they paid to the creature the honour and worship belonging to God; for it is commanded in the Law that we should not swear but by the Lord our God. — Catena Aurea by Aquinas
Mateus 5:37
[(as quoted by Aquinas, AD 1274)] Therefore Evangelic verity does not admit an oath, since the whole discourse of the faithful is instead of an oath. — Catena Aurea by Aquinas
Mateus 5:37
(Verse 37) Let your word be 'Yes, yes' or 'No, no'; anything more than this comes from evil. However, evangelical truth does not require an oath, since every faithful statement is considered as if made under oath. — Commentary on Matthew
Mateus 5:38
(Verse 38.) You have heard that it was said: An eye for an eye, and a tooth for a tooth. But I say to you, do not resist evil. Whoever says an eye for an eye does not want to take away the other, but to preserve both. Our Lord, by taking away vengeance, cuts off the beginnings of sins. And in the Law there is retribution, in the Gospel there is grace. There, fault is corrected, here the beginnings of sins are taken away. — Commentary on Matthew
Mateus 5:38
[(as quoted by Aquinas, AD 1274)] Thus our Lord by doing away all retaliation, cuts off the beginnings of sin. So the Law corrects faults, the Gospel removes their occasions. — Catena Aurea by Aquinas
Mateus 5:39
(Verse 39.) But if anyone slaps you on the right cheek, turn to him the other also. And if anyone wants to sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. The man described in Ecclesiasticus is an imitator of him who says: Learn from me, for I am gentle and lowly in heart (Matthew 11:29). And he confirms his promise by saying: If I have spoken wrongly, bear witness to the wrong; but if well, why do you strike me? (John 18:23). David says in the Psalm: 'If I have repaid those who did evil to me' (Ps. VII, 5). And Jeremiah in the Lamentations: 'It is good for a man to bear the yoke from his youth' (or sit by it, etc.). He will give his cheek to the one who strikes him; he will be filled with insults (Thren. III, 27,30). This is directed against those who think there is one God of the Law and another of the Gospel, which is taught both there and here. According to mystical understanding: our right hand, when struck, we are not commanded to offer the left, but the other, that is, the other right. For justice does not have a left hand. If a heretic strikes us in a dispute and wants to wound the right doctrine, let another testimony from the Scriptures be set against him, and let us continually offer him our right hands while he is weary with anger. — Commentary on Matthew
Mateus 5:39
[(as quoted by Aquinas, AD 1274)] Mystically interpreted; When we are smitten on the right cheek, He said not, offer to him thy left, but the other; for the righteous has not a left. That is, if a heretic has smitten us in disputation, and would wound us in a right hand doctrine, let him be met with another testimony from Scripture. — Catena Aurea by Aquinas
Mateus 5:42
[(as quoted by Aquinas, AD 1274)] If we understand this only of alms, it cannot stand with the estate of the most part of men who are poor; even the rich if they have been always giving, will not be able to continue always to give. But it maybe understood of the wealth of doctrine: wealth which never fails but the more of it is given away, the more it abounds. — Catena Aurea by Aquinas
Mateus 5:42
If we think that only this is all that is taught about almsgiving, then there are many poor to whom it cannot apply. And even the wealthy can give forever, if they are always giving. For the sake of goodness, therefore, this doctrine of almsgiving was given to the apostles: that they who have freely received should freely give. Money of that sort is never lacking. As much as is given, by that much it is increased, and though the fountain water drench the fields below, it never runs dry. — COMMENTARY ON MATTHEW 1.5.42
Mateus 5:42-43
(Verse 42, 43.) Give to him who asks of you, and do not turn away from him who wants to borrow from you. You have heard that it was said: Love your neighbor and hate your enemy. If we understand this saying to mean only about almsgiving, it cannot apply to most of the poor. But even if the rich give constantly, they cannot give constantly. Therefore, after the good of almsgiving, instructions are given to the apostles, that is, to the teachers, so that those who have received for free may give for free (Matthew 10). Money of this kind never runs out; but the more it is given, the more it is doubled. And when it waters the fields under its control, the spring's waters never dry up. — Commentary on Matthew
Mateus 5:44
(Verse 44.) But I say to you, love your enemies, do good to those who hate you, and pray for those who persecute and slander you. Many, considering the weakness of their own abilities and not the power of the saints, think that the commandments of God are impossible and say that it is enough to have virtues and not to hate enemies. However, they command to love more than human nature can endure. Therefore, it should be understood that Christ does not command the impossible, but the perfect: what David did to Saul and Absalom (1 Samuel 24 and 26, and 2 Samuel 18). Stephanus also, the martyr, prayed for those who were stoning him as enemies (Acts 7). And Paul desires to be accursed for his persecutors (Romans 9). Moreover, Jesus both taught and did these things, saying: Father, forgive them, for they do not know what they are doing (Luke 23:34). — Commentary on Matthew
Mateus 5:44
[(as quoted by Aquinas, AD 1274)] Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a command beyond human nature to obey. But it must be understood that Christ enjoins not impossibilities but perfection. Such was the temper of David towards Saul and Absalom; the Martyr Stephen also prayed for his enemies while they stoned him, and Paul wished himself anathema for the sake of his persecutors. (Rom. 9:3.) Jesus both taught and did the same, saying, Father, forgive them, for they know not what they do. (Luke 23:34.) — Catena Aurea by Aquinas
Mateus 5:45
(Verse 45) So that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? Therefore you are to be perfect, as your heavenly Father is perfect. If someone keeps the commandments of God, they become a child of God. Therefore, being a child is not by nature, but by his own choice. — Commentary on Matthew
Mateus 5:45
[(as quoted by Aquinas, AD 1274)] For whoso keeps the commandments of God is thereby made the son of God; he then of whom he here speaks is not by nature His son, but by his own will. — Catena Aurea by Aquinas
Mateus 5:45
[Daniel 2:29] "Thou, O king, didst begin to meditate upon thy bed as to what should come to pass hereafter." Instead of the true reading the Septuagint alone inserts the translation "in the last days" after the "hereafter." But if it be read thus, we must inquire quite carefully as to where "last days" have been written; and we would refute those who think the world will never be destroyed. For never would any days be called "the last days" if the world were everlasting. And as for the statement, "Thou, O king, didst begin to meditate," this would indicate the motives behind the dream; for it was for this reason that God revealed to him the secrets of the future, because the king himself wished to know what was going to happen. Also, in order that Nebuchadnezzar might marvel at the gracious gift of divine inspiration, he sets forth not only what the king had beheld in the dream, but also what he had thought to himself (beforehand). "...and He who reveals secrets has shown thee what is to come to pass." The statement which we read in the Gospel, "Who maketh His sun to rise upon the wicked and the good" (Matthew 5:45), we realize to have been fulfilled in the case of Nebuchadnezzar also. For so great was God's mercy that He even revealed to Nebuchadnezzar secrets as to His own mode of government whereby he rules the world. Let us ask those who assert that men's characters belong to one extreme or the other, which character do they understand Nebuchadnezzar to have possessed, the good or the evil? If the good, why is he called an impious man? If the evil (which was certainly the case), why did God show forth His holy secrets to one who was evil and earthly, that is to say, earthen? — St. Jerome, Commentary on Daniel, CHAPTER TWO