Chapter 5

Chapter 5. — On the Beatitudes. On Not Being Angry With One’s Neighbor. On Not Committing Adultery. On Not Putting Away One’s Wife. On Not Swearing at All. On Bearing Insults, and Not Resisting the Evil One. On Loving One’s Enemies

¹ And seeing the multitudes, he went up into the mountain. Teaching us not to do anything for show, he goes up into the mountain; for since he was about to teach, he trains us to withdraw from the tumults around us whenever we teach.

² And when he had sat down, his disciples came to him. The crowds come for the miracles, but the disciples for the teachings; whence also, after he had finished the miracles and healed the bodies, he heals the souls as well, so that we may learn that he himself is the Maker of both souls and bodies.

³ And he opened his mouth. Why is it added, He opened his mouth? For it seems to be superfluous. But it is not; for even without opening his mouth he used to teach. How? Through his life and his miracles; but now, opening his mouth, he teaches.

⁴ He taught them, saying. Not the disciples alone, but the crowd as well; and he begins from the beatitudes, just as David also began from a beatitude.

⁵ Blessed are the poor in spirit, for theirs is the kingdom of heaven. He lays down humility first, as a foundation. For since Adam fell through pride, through humility Christ raises us up again; for Adam hoped to become God. And those who are crushed in soul, these are the poor in spirit.

⁶ Blessed are they that mourn, for they shall be comforted. Those who mourn over their sins, not over any worldly thing; and he said “mourning,” that is, always and not once; and not only over our own sins, but also over those of our neighbor. And they shall be comforted even here; for he who mourns over sin rejoices spiritually; and there much more.

⁷ Blessed are the meek, for they shall inherit the earth. Some say the “earth” is the spiritual one, that is, heaven; but understand this earth here as well. For since the meek are thought to be despised and deprived of their possessions, he says that they rather possess all things. And the meek are not those who are never angry at all (for such are without feeling), but those who, though they have anger, master it, and are angry [only] when it is fitting.

⁸ Blessed are they that hunger and thirst after righteousness, for they shall be filled. Since he is about to speak about almsgiving, he shows first that one must pursue righteousness, and not give alms out of plunder; and one must pursue righteousness with all desire; for the words Hungering and thirsting signify this. And since the greedy seem to be well off and filled, he says that the righteous rather will be filled even here, for they possess what is their own in security.

⁹ Blessed are the merciful, for they shall obtain mercy. It is possible to show mercy not only through money, but also through a word; and even if you have nothing, through tears. And they shall obtain mercy even here, from men; for he who was merciful yesterday, if he falls into need today, will be shown mercy by all; and there, from God still more greatly.

¹⁰ Blessed are the pure in heart, for they shall see God. There are many who do not plunder, but rather show mercy; yet they commit fornication, and are unclean in other ways. Christ therefore commands that, along with the other virtues, [we] be pure also, that is, chaste—not only in body, but also in heart. For without holiness, that is, without chastity, no one shall see the Lord. For just as a mirror, if it be clean, then receives the reflections, so also the pure soul receives the vision of God and the knowledge of the Scriptures.

¹¹ Blessed are the peacemakers, for they shall be called sons of God. Not only those who are themselves at peace with all, but also those who reconcile others who are at strife. And peacemakers are also those who by their teaching turn back the enemies of God. And such are sons of God. For indeed the Only-begotten also came down to reconcile us to God.

¹² Blessed are they that are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Not only the martyrs are persecuted, but also many for helping those who are wronged, and simply for every virtue; for righteousness is all virtue. Since thieves and murderers too are persecuted, but they are not blessed.

¹³ Blessed are you when they shall revile you and persecute you. Henceforth he turns to the apostles themselves, showing that it is especially proper to teachers to be reviled. And shall say all manner of evil against you falsely, for my sake. It is not he who is simply reviled that is blessed, but [he who is reviled] both for Christ’s sake and falsely. And if these two things are not present, that man is wretched, as one who scandalizes many. Rejoice and be exceedingly glad, for your reward is great in heaven. Of the others he did not speak of a great reward; but here he does, showing that to endure reviling is a great and most grievous thing. For many have even hanged themselves. And Job too, having endured the other trials, was then most troubled, when his friends reviled him as one suffering for sin. For so they persecuted the prophets that were before you. Lest the apostles should suppose that they would be persecuted for teaching things contrary [to the law], he consoles them, saying that the prophets before you too were driven out for virtue’s sake; so that you have a consolation in their sufferings.

¹⁴ You are the salt of the earth. The prophets were sent to one nation. But you are the salt of the whole earth, through your teaching and your reproofs making astringent those who are slack, that they may not breed the worms that never die; so do not cast away the astringency of reproofs, even if you are reviled, even if you are persecuted. Therefore he says: But if the salt has lost its savor, with what shall it be salted? It is no longer good for anything, but to be cast out and trodden under foot by men. For if the teacher has lost his savor—that is, if he does not reprove and make astringent, but has grown slack—with what shall he be salted, that is, set right? Then indeed he is cast out of the teacher’s dignity, and trodden under foot, that is, despised.

¹⁵ You are the light of the world. First salt, and then light. For he who reproves the things done in secret, that man is light. For everything that is made manifest is light. And these enlightened not one nation, but the world. A city set on a hill cannot be hidden. He trains them to be earnest and exact concerning their life, as those who are about to be seen by all. For do not suppose, he says, that you will be hidden in a corner, but you will be conspicuous; so see how you will live blamelessly, that you may not scandalize others as well.

¹⁶ Neither do men light a lamp and put it under the bushel, but on the lampstand, and it gives light to all that are in the house. I indeed, he says, kindled the light; but that the grace be not quenched, let that be the work of your diligence, so that the brightness of your life may shine to others as well. He says, then:

¹⁷ Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. He did not say that “You display your virtue” (for that is not good), but let it alone shine, so that even your enemies may marvel, and glorify—not you, but your Father. So that if we practice virtue, we ought to practice it for the glory of God, not our own.

¹⁸ Do not think that I have come to destroy the law or the prophets; I have not come to destroy, but to fulfill. Since he himself was about to introduce new laws, lest they should suppose that he is opposed to God, he speaks, healing beforehand the supposition of the many, [saying] that “I have not come to destroy the law, but rather to fulfill it.” And how did he fulfill it? First, because whatever the prophets said about him, he did. Wherefore the evangelist too frequently says: That it might be fulfilled which was spoken through the prophet. But he also fulfilled all the commandments of the law. For he did no sin, neither was guile found in his mouth. And in another way too he fulfilled the law, that is, he filled it up; for whatever that [law] sketched in outline, this one painted in full. That one [said], You shall not kill; this one, “Neither be angry without cause.” Just as the painter, too, does not destroy the outline, but rather fills it up.

¹⁹ For truly I say to you. The “Amen” is confirmatory, equivalent to “Yes, I say to you.” Till heaven and earth pass away, one iota or one tittle shall in no wise pass from the law, till all be fulfilled. He shows here that the world passes away and is transformed. He says, then, that so long as the universe holds together, not even the least letter would pass from the law. But others say that the iota and the tittle are the commandments of the law; and others, the Cross; for of the Cross the iota is the upright wood, and the tittle the crossbeam. He says, then, that the things spoken concerning the Cross shall be fulfilled.

²⁰ Whoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven. By “least commandments” he means those that he himself is about to deliver; for not the legal ones. And he names them “least” out of humility, that he may train you too to be modest-minded about your teachings. And he “shall be called least in the kingdom,” equivalent to: in the resurrection he shall be last and cast away into Gehenna. For he shall not enter into the kingdom of heaven—far from it; rather understand “kingdom” as the resurrection. But whoever shall do and teach, he shall be called great in the kingdom of heaven. First “do,” and then “teach”; for how shall I guide another into a way I have not traveled? And again, if I do indeed, but do not teach, I do not have so great a reward; and often even condemnation, when out of envy or sloth I do not teach.

²¹ For I say to you that unless your righteousness exceed that of the scribes and Pharisees, you shall in no wise enter into the kingdom of heaven. By “righteousness” he means all virtue; as in, Job was righteous, holy, blameless. Shudder then, O man, considering how much is required of us. Then he teaches us how we may exceed; and he enumerates the virtues.

²² You have heard that it was said to them of old: You shall not kill; and whoever shall kill shall be liable to the judgment. By whom it was said, he does not say. For if he had said, “My Father said to them of old, but I say to you,” he would have seemed to legislate against the Father. Again, if he had said, “I said to them of old,” he would have been hard to accept. Therefore he speaks indefinitely, that It was said to them of old; and he shows that the law had grown old, by saying that It was said to them of old; and since it had now grown old, and is near to vanishing, one must let it go and run to the new.

²³ But I say to you that everyone who is angry with his brother without cause shall be liable to the judgment. The prophets, when about to prophesy, said: “Thus says the Lord”; but Christ, “I say,” showing the authoritative power of his Godhead. For they were servants; but he is the Son, and has all that is the Father’s. And he who is angry with his brother without cause, that man is condemned; but if anyone is angry with good reason, and for the sake of correction, and according to a spiritual zeal, he shall not be condemned; for Paul too uttered words of anger against Elymas the magician, and against the high priest, yet not without cause, but according to zeal. And we are angry “without cause” when [it is] for money or glory. And whoever shall say to his brother, Raca, shall be liable to the council. By “council” he means the law court of the Hebrews. And the [word] Raca means, equivalent to, “You”—just as we are accustomed to say to someone despised by us, “Get away, you!” Wishing therefore to train us to be exact even about small things, and to honor one another, he exhorts these things. And some [say] that “Raca,” in Syriac, means “contemptible.” Whoever therefore insults his brother as contemptible shall be liable to the council of the holy apostles, when they shall sit judging the twelve tribes. And whoever shall say, You fool, shall be liable to the Gehenna of fire. Many say and think that this too is harsh, but it is not. For he who deprives his brother of speech and understanding—by which we differ from the beasts—how is he not worthy of Gehenna? For he who reviles and insults dissolves love; and this, once dissolved, destroys the virtues along with it, just as its presence holds them together; therefore he who insults tears down all the virtues, in tearing apart love. So that he is fittingly worthy of the fire.

²⁴ If therefore you bring your gift to the altar, and there remember that your brother has something against you, leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. God thinks little of the honor due to himself, that we may love one another. And in saying “if your brother has something against you,” he added nothing else. For whether he has it justly or unjustly, be reconciled. And he did not say, “if you have something against him,” but, “If he has something against you,” make haste to make him your friend. He commands [you] to leave the gift, that he may lay upon you the necessity of being reconciled; for you, wishing your gift to be offered, will be compelled to be reconciled. And at the same time he shows that love is the true sacrifice.

²⁵ Agree with your adversary quickly, while you are in the way with him, lest the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Truly I say to you, you shall in no wise come out from there till you have paid the last farthing. Some think that by “adversary” is meant the devil, and by “the way” [this present] life; and that the Lord exhorts thus: As long as you are in this life, settle with the devil, that he may not afterward have [grounds] to reprove you concerning sin, as one having something of his, and [that] you then be delivered to punishment, being held to account down to the last sins. For a “farthing” is two mites. But you may understand that he says this also concerning the adversaries here [below], exhorting [us] not to go to law, and to be drawn away from divine works; for if you have been wronged, he says, do not go off to a law court, but settle in the way, lest you suffer worse things through the power of the adversary.

²⁶ You have heard that it was said: You shall not commit adultery. Adultery is one thing, and fornication another; adultery [is] with a married woman, but fornication with one who is unmarried.

²⁷ But I say to you that everyone who looks at a woman to lust after her has already committed adultery with her in his heart. That is, he who stands and busies himself [gazing], and kindles desire from looking, and again looks in order to desire the more—such a one has already completed the evil in his heart. But if he did not add the deed, what of it? He was not strong enough; since if he should be strong enough, he will at once accomplish the evil. Yet know that even if we desire, and are then hindered from doing the deed, it is plain that we have been sheltered by grace. And women too, if they adorn themselves in order to please some, even if they do not please, have nonetheless mixed the poison, even if no one drinks.

²⁸ And if your right eye causes you to stumble, pluck it out, and cast it from you. For it is profitable for you that one of your members perish, and not that your whole body be cast into Gehenna. And if your right hand causes you to stumble, cut it off, and cast it from you. For it is profitable for you that one of your members perish, and not that your whole body be cast into Gehenna. Hearing “eye” and “hand,” do not think that this is said concerning [bodily] members; for he would not have added “the right [eye]” and “the right [hand]”; but [it is said] concerning those who seem [to be] friends and [yet] harm us. For instance: there is a certain young man, having dissolute friends, and he is harmed. Cut these off, he says; for perhaps you will save even them, when they come to their senses; but if not, [you will save] at least yourself. But if you cling to your friendship with them, you will both perish.

²⁹ And it was said, that Whoever shall put away his wife, let him give her a writing of divorcement. Moses commanded that if anyone hated his wife, he should separate from her, lest something worse happen; for being hated, she might perhaps even be killed; and [he commanded] to give to her who was put away a certificate of dismissal, which was called a “writing of divorcement”; so that she might no longer return to him, and from this there arise confusion, the husband living with another.

³⁰ But I say to you that everyone who puts away his wife, except for the matter of fornication, causes her to commit adultery; and whoever shall marry her that is put away commits adultery. He does not abolish the Mosaic [laws], but corrects them, frightening the husband, that he may not without reason hate his wife. For if he puts her away with good reason—that is, when she has committed fornication—he is not condemned; but if without fornication, he is condemned; for he forces her to commit adultery. But he also who receives her is an adulterer. For if he had not received her, she would have returned, and submitted to her husband. For the Christian ought to be a peacemaker both toward others, and much more toward his own wife.

³¹ Again you have heard that it was said to them of old: You shall not forswear yourself, but shall perform to the Lord your oaths. That is, When you swear, speak the truth.