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Matthew 5:1–2. Seeing the people, He went up the mountain; and when he sat down, his disciples came to him. And He opened His mouth and taught them, speaking. The Lord ascends to a high place in order to draw others with Him. But the crowds of people do not have the strength to rise. And the disciples follow [Him], to whom only [quibus et ipsis] He, not standing, but sitting and diminished in stature [or: closely surrounded], addresses the word. Indeed, they could not understand Him in the splendor of His greatness. Some of our simpler brethren, on the basis of the literal sense, believe that the beatitudes and the rest that follows them, the Savior spoke on the Mount of Olives [Olive], which is not at all so, for from the previous and subsequent ones it is clear that this place was in Galilee; we believe that this is either Mount Tabor or some other mountain. Yes, finally, immediately after He finished His words, He added: “When Jesus entered Capernaum” (Matthew 8:5). Matthew 5:3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. This is the same as we read elsewhere: “And he will save the humble in spirit” (Ps. 33:19). 70 And lest anyone think that the Lord preached poverty [poverty], which is sometimes a consequence of necessity, He added: “by the spirit,” so that you understand not poverty, but humility. Blessed are the poor in spirit who are poor by the will of the Holy Spirit. Therefore, regarding the poor of this particular kind, the Savior says through Isaiah the prophet: “The Lord has anointed Me to preach good news to the poor” (Is. 61:1). Matthew 5:4. 71: Blessed are those who mourn; for they will be comforted. This cry is not a cry for those who died according to the general law of nature, but for those who died in sins and vices. So Samuel mourned Saul, for the Lord repented of having anointed him to be king (1 Samuel 15:35); Likewise, Paul says that he sorrowfully mourns those who, after adultery and defilement, did not repent (2 Cor. 12:21). Matthew 5:5. Blessed are the meek; for they will inherit the earth. Not the land of Judah [or: Judah] and not the land of this world, not the land that is cursed and brings thorns and thistles (Gen. 3:17-18), and which is rather in the power of every cruel and warlike person; but that land which the Psalmist greatly desires, exclaiming: “I believe that I will see the goodness of the Lord in the land of the living” (Ps. 26:13). This kind of possessor and triumphant after victory is also described in Psalm forty-four: “Gird Thy sword upon Thy thigh, O Mighty One, with Thy glory and Thy beauty. And in this Your adornment make haste, sit on the chariot for the sake of truth and meekness and righteousness” (Ps. 45:4-5). Indeed, no one takes possession of this [our] land through meekness, but only through pride. Matthew 5:6. Blessed are those who hunger and thirst for righteousness, for they will be satisfied. It is not enough for us to desire the truth unless we are tormented by a strong desire, as if hungry, for the truth, so that by this example we will have to understand that we are never righteous enough, but must always feel the need to do works of righteousness (esurire justitiae opera). Matthew 5:7. Blessed are the merciful, for they will receive mercy 72. By mercy we mean not only alms, but also forbearance towards every sin of a brother, when we bear one another’s burdens (Gal.6:2). Matthew 5:8. Blessed are the pure in heart, for they will see God. [These are those] who are not convicted by their conscience of any sin. The pure [Lord] is contemplated with a pure heart; The church of God cannot be anything defiled. Matthew 5:9. Blessed are the peacemakers [reconcilers], for they will be called sons of God.” Of course, those who first in their hearts, and then among the dissenting brethren, establish agreement 73. Indeed, what is the use of others being reconciled with your help when there is a struggle of vices in your own soul? Matthew 5:10. Blessed are those who are persecuted for the sake of righteousness, for to them belongs the Kingdom of Heaven 74 . Significantly he adds [or says]: “for the sake of righteousness,” for many are persecuted for their sins and are not righteous. At the same time, pay attention to the fact that the eighth beatitude of true circumcision ends [or: is determined by] martyrdom. Matthew 5:11. Blessed are you when people revile you and persecute you and speak all kinds of evil against you, speaking lies [against you] because of Me 75 . That slander should be ignored [or: despised], which produces bliss, which is uttered by the lying lips of the scolder. Therefore, He determines in a special way what kind of slander gives [the slandered] bliss, saying: “Every slander against you is spoken falsely because of Me.” So, where Christ is the cause of slander, there slander must be desired (optanda est). Matthew 5:12. Rejoice and be glad, for your reward in heaven is great (copiosa). For this is how they persecuted the prophets who were before you 76 . I do not know which of us is able to accomplish this, so that when the glory of us is distorted by reproaches, we rejoice in the Lord. So we must rejoice and be glad so that we may have a reward in heaven. In a certain scroll we read the following elegantly written saying: “Do not seek glory, and do not mourn when you are dishonored.” The apostles are called salt because through them the entire human race is preserved [forever]. Therefore, if salt loses its strength [evanuerit - disappears], then what will it become salt again 77. If the teacher himself falls into error, then someone else will correct him. It is no longer good for anything except throwing it out for people to trample underfoot. The example is taken from agriculture. Indeed, salt is necessary for cooking and for drying meat; there is no other use for it. However, we read in St. Scripture says that some cities, due to the irritation of the victors, were sprinkled with salt, so that not a single sprout sprang up on the earth (Judges 9:45) 78. Let teachers therefore be attentive and remember that “the mighty will suffer great punishment” 79 and that there is no means of deliverance: the ruined remnants of great men will be brought down to hell. Matthew 5:14–16. You are the light of the world. A city located on the top of a mountain cannot hide, and they do not light a lamp, and do not put it under a measure [modio quadruple, grain measure], but on a candlestick, so that it gives light to all who are in the house. So let your light shine before people, so that they may see your good works and glorify your Father who is in Heaven 80. The Savior teaches faithfulness in preaching, so that the apostles do not hide out of fear and do not become like a lamp standing under a vessel for measuring grain, but with complete freedom they devote themselves to proclaiming on the housetops what they heard in secret places [as in bedrooms in cubiculis] (Matthew 10:27). Matthew 5:17. Do not think that I came to destroy the law or the prophets: I did not come to destroy, but to fulfill. Or so that in His Person He will fulfill what was predicted by other prophets; or so that with His preaching He will complement what was previously rude and imperfect due to the weakness of those who perceive it (Matthew 5:20-22), completely destroying anger, prohibiting retribution eye for eye, tooth for tooth, and even lust hidden in thought. Matthew 5:18. Until heaven and earth pass away. We are promised New Heavens and a New Earth that the Lord will create. So, if new ones are to be created, then the ancient ones must naturally pass away. And in further words: “Not a single small letter, not a single line will be destroyed from the Law as long as everything exists.” 81 under the image of the letter it is shown that even the seemingly smallest thing in the law is fulfilled with spiritual sacred rites and will be repeated in its content in the Gospel. So, what education and learning are necessary to show that in the daily sacrifices various sacred rites are also performed, and even what seems [in the law] superstitious? Matthew 5:19–22. [beginning]: So whoever breaks one of these least commandments and teaches people so, he will be called lesser in the Kingdom of Heaven; and whoever does it and teaches it will be called great in the Kingdom of Heaven. I tell you, if your righteousness does not exceed [is not greater - nisi abundaverit] the righteousness of the scribes and Pharisees, then you will not enter the Kingdom of Heaven. You have heard what was said to the ancients: Thou shalt not kill; and the one who kills will answer before the court. I'm telling you." 82 This passage is related to the previous saying (testimonium), which says: “Not one little letter or one line will perish from the Law as long as everything exists.” So, He reproaches the Pharisees because, having despised the commandments of God, they established their own traditions. Therefore, teaching among the people does not benefit them when they have violated even the smallest commandment of the law. We can understand this in another way: the teacher’s education, damaged by even a small sin, relegates him to the highest degree, and he brings little benefit by teaching the truth, which he destroys with the slightest guilt. And perfect bliss consists in fulfilling in deed what is taught in word. Matthew 5:22. [end]: That everyone who is angry with his brother will be held accountable in court.” 83 Some codes add: “without reason.” In reality, thought is precisely defined [even without this]; it prohibits all anger when Scripture says: “He who is angry with his brother.” In fact, if we are commanded by the one who strikes to turn the other cheek and love our enemies and pray for those who persecute us (Luke 6:27-29), then this eliminates any reason for anger. So, the words: “without reason” must be destroyed, for the anger of man [even for a reason] does not create the righteousness of God (James 1:20). “Whoever says to his brother: ‘raqa’ is subject to the Sanhedrin” 84 This word “raqa” is actually a Hebrew word: hasa (דקה), which means κενός, i.e. “empty”, meaningless, which in ordinary language we can call by the abusive name “brainless”. If we must give an answer for an idle word 85, much more for dishonor (Matthew 12:36) 86 . In addition, it is significantly added: “Whoever tells his brother,” for our brother is none other than the one who has one Father with us. So, when he believes in God equally with us, he also knows Christ - God’s wisdom (1 Cor. 1:24), and therefore on what basis can he be marked with a nickname indicating stupidity? “And whoever says, “You are a fool,” is subject to fiery hell. In accordance with the above, it is meant: “to his brother. Who says to his brother “crazy”... etc. Indeed, whoever says to a person who equally believes in God: “crazy”, he himself is wicked in faith. Matthew 5:23–24. So, if you are bringing your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled with your brother, and then come to offer your gift 88 . He did not say: “If “you” have anything against your brother,” but: “If “your brother” has anything against you,” so that the need for reconciliation would seem all the more urgent to you. Since we cannot be reconciled with him, I do not know if we will bring our gifts to God as we should. Matthew 5:25–28. [beginning]: Quickly come to an agreement with your adversary while you are still on the path with him, lest your adversary somehow hand you over to the judge, and the judge hand you over to the minister, and lest you be thrown into prison. Truly I say to you, you will not leave there until you have paid the last coin. [i.e. small coin]. “You have heard that it was said to the ancients: You shall not commit adultery. But I tell you that everyone...” 89 Instead of what we find in the Latin codex, consentiens, “agreeing,” in Greek it is written εύνοών, i.e., “having good will” or: “favorable.” And from the previous and subsequent meaning it becomes clear, namely: our Lord and Savior, while we live in this life, exhorts us to peace and harmony, according to which the apostle says: “If it is possible, as far as it depends on you, have peace with all people” (Rom. 12:18). 90 For in the previous passage He said: “If you bring your gift to the altar and there you remember that your brother has something against you.” 91 and at the end of this he immediately adds: “Be in agreement” (come to an agreement) or: “be favorable to your enemy” and so on; and in the following words he commands: “Love your enemies, bless those who hate you, and pray for those who persecute you and slander you” (Matthew 5:44). 92 Although this is understandable, and the thought is consistent, many people think that this is said about body and soul or about soul and spirit; but such an interpretation does not fit the matter at all. Indeed, how can the body be sent to prison if the soul is not in agreement [with it], since the soul and body must equally be imprisoned, and moreover, the body can only do what the soul commands; or: how can the Holy Spirit, who dwells in us, deliver the opposing soul or body to the judge, when He Himself is the Judge. Others, according to the words of the letter of the Apostle Peter: “Your adversary the devil walks like a roaring lion” (1 Peter 5:8) and so on, by enemy they mean the devil; in the Savior’s commandment they think to see a command that, as long as it is possible for us, we should be kind to the devil, who is both an enemy and an avenger, and not force him to bear punishment for us. Indeed, since he offers us something that incites us to vices, then when we sin voluntarily, even if we agree with his suggestions, he must also suffer because of us. Such interpreters say that each of the saints is benevolent towards the devil if he does not force him to endure torment for himself. Some argue, even more violently changing the meaning: in baptism, each individual enters into an agreement with the devil, and says: “I renounce you, devil, and your splendor, and your vices, and your world, which lies in evil” (1 John 5:19). So, if we maintain this agreement, then we will be benevolent and in agreement with the devil, our enemy, and will in no way be imprisoned; and if we transgress in any way what we agreed upon with the devil, we will be handed over to the judge and the minister and thrown into prison, and we will not come out of there until we pay the last quadrant. A quadrant is a type of coin that contains two minutes [mites]. That is why in another Gospel it is said that a famous poor widow put a quadrant in a box in the church (Mark 12:42), and in another another two minutes [mites] (Luke 21:2). This does not mean that the Gospels do not agree with each other, but that one quadrant contains two smaller coins. So, he says that you will not leave prison until you are freed from even the smallest sins. Matthew 5:28. [end]: Whoever looks at a woman with lust has already performed miracles with her in his heart 93 . The difference between the words πάθος and προπάθεια, that is, between passion and mental desire is that passion is considered a vice, and mental desire, although it contains the guilt of the beginning [of vice], is not placed on the same level as a crime. So, whoever sees a woman and his soul is touched is 94 struck by a mental desire. If he agrees and moves from thought to passionate movement, as it is written by David: “They have passed on to the thoughts of the heart” (Ps. 72:7), 95 then he has moved from mental desire to passion, and in order to sin, he lacks only an opportunity, and not his desire. So, the one who looks at a woman with sensual desire, that is, if he looks in order to satisfy lusts and incite her to commit sin, he is rightly called having committed adultery with her in his heart. Matthew 5:29–30. If your right eye causes you to sin, pluck it out and throw it away from you; for it is better for you that one of your members should perish, and not that your whole body should be cast into hell. And if your right hand causes you to sin, cut it off and throw it away from you; for it is better for you that one of your members should perish, and not that your whole body should be cast into hell. Since He spoke above about lust towards a woman, 96 now He correctly calls thoughts and feelings that turn to various objects “the eye.” And the name of the right hand and other parts of the body indicates the first movements of the will and passions; because we finish with actions what we begin with thought. So, we must be careful lest the best that is in us quickly succumbs to vice; for if the right eye and the right hand tempt us, then all the more can we tempt that which is worse in us [sinistra on the left]: for if the soul wavers, how much more the body, which is much more prone to sins. Otherwise: In the right eye and right hand our love [affectus] for brothers, wives, children and close relatives is shown; if we notice that they serve as an obstacle to us contemplating the true light, then we must cut off parts of this kind so as not to perish forever while we want to make others an acquisition. That is why it is said about the high priest, whose soul is dedicated to serving 97 God: “Let him not be defiled by touching his [dead] father, or mother, or children” (Lev. 21:11), 98 i.e., let him not know any affection other than love for the One to whose service he is dedicated. Matthew 5:31–33. It is also said that if anyone divorces his wife, he should give her a divorce decree. But I say to you: whoever divorces his wife, except for the guilt of fornication, gives her a reason to commit adultery: and whoever marries a divorced woman commits adultery. You have also heard what was said to the ancients: “Do not break your oath, but fulfill your oaths before the Lord.” In one of the following speeches, the Savior explains this passage more fully, saying that Moses commanded that divorce be granted because of the hard-heartedness of the spouses, that is, not making a concession to discord, but preventing murder (Deut. 24:1-4). Indeed, it is better to become at least in regrettable disagreement [and disperse] than to shed blood as a result of hatred. Matthew 5:34–37. But I say to you: do not swear at all: not by heaven, because it is the throne of God; nor the earth, because it is His footstool; nor by Jerusalem, because it is the city of the great King; Do not swear by your head, because you cannot make a single hair white or black. But let your word be: “yes, yes” (est, est), ""no, no"; and anything beyond this is from the evil one.” The Jews are known for always having a very bad habit of swearing by the constituent parts of the world (per elementa), as the prophetic word often accuses them of this (Is. 65). He who swears either loves or honors the one whom he swears. The law commands us to swear only by the Lord our God (Deut. 6:13) 99. And the Jews, who swear by the angels, the city of Jerusalem and the church, and then the constituent parts of the world, honored creatures and carnal things with the worship and reverence due only to God. Then pay attention to the fact that the Savior does not forbid swearing in the name of God [or: God per Deum], but forbids swearing by heaven and earth, and Jerusalem, and one’s head. But this is also a concession of the law to them, as if to children, so that just as they offered sacrifices to God so as not to offer them before idols, so they are allowed to swear in the name of God, not because it should be done, but because it is better to do it in the name of God than in the name of demons. But the truth of the Gospel does not allow an oath, since every untruthful word takes the place of an oath (fidelis sermo). Matthew 5:38–39. [beginning]: You have heard that it was said: “an eye for an eye, and a tooth for a tooth.” But I tell you: do not resist evil. The One who said: “An eye for an eye” did not want to destroy the other eye, but wanted to preserve both. Our Lord, rejecting retribution (vicissitudinem), suppresses the very germ of sins. Indeed, in the law there is retribution [for a sinful action], but in the Gospel there is grace [the mercy of forgiveness]. There (eradicated) 100 guilt is exhausted, and here the very source of sins is eliminated. Matthew 5:39. [end] – 41: But whoever strikes you on your right cheek, turn the other to him; and whoever wants to sue you and take your shirt, give him your outer clothing too; and whoever forces you to go one mile with him, go with him two miles. Here is described the son (vir) of the Church, an imitator of the One who says: “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29) and Who confirms His teaching by receiving a blow on the cheek, saying: “If I have spoken evil, then expose Me to evil, and if not, then why do you beat Me?” (John 18:23). 101 This is the same as David says in the psalm: “I, who saved even the one who without reason became my enemy” (Ps. 7:5). And Jeremiah exclaims in the book of Lamentations: “It is good for a man when he bears the yoke” [or: “he sits”] from his youth. He gives his cheek to the one who strikes him, he is full of reproaches” [from others] (Lamentations 3:27, 30). 102 This is said against those who think that the God of the Law is one, and the God of the Gospel another, but such an opinion is not true, because both there and here they teach meekness in the same way. - And according to the mysterious meaning (this) should be understood as follows: we receive the command not to turn our left cheek when we received a blow on the right, but to turn the other, that is, the other right. In fact, the righteous does not have a left [i.e., bad] side. If a heretic insults us in a dispute and wants to attack a right dogma, then let him be contrasted with another testimony from the Scriptures, and we must consistently present the right [teachings] until the anger of the enemy weakens. Matthew 5:42–43. Give to the one who asks from you, and do not turn away from the one who wants to borrow from you. You have heard that it was said: “You shall love your neighbor and hate your enemy.” If we understand this as being said only about alms, then for the majority of the poor this commandment is impossible to fulfill, and even for the rich, if they always give out, it is impossible to always do this. Therefore, subsequently the benefit of alms is given to the apostles, that is, the commandments are given to teachers, so that they, having received freely, should give freely (Matthew 10:8). The treasure (pecunia) of this genus is never exhausted; on the contrary, the more it is distributed, the more it increases; and, although the spring irrigates the fields around it, the water in it never runs out. Matthew 5:44. But I say to you: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who use you and persecute you. Many people, judging the commandments of God by their own weakness, and not by the strength of holy people, think that what God commands is impossible to fulfill, and claim that for virtue it is enough not to have hatred for enemies; in addition, the commandment to love them seems to exceed the strength of human nature. Therefore, it is necessary to know that Christ does not command the impossible, but only the perfect, which was carried out by David in relation to Saul and Absalom (1 Sam. 24, 1 Sam. 26; 2 Sam. 18). Also, the first martyr Stephen prayed for his enemies stoning him (Acts 7:60). And the Apostle Paul desired to be a curse for his persecutors (Rom.9:3). 103 That's what Jesus taught; This is what He did, exclaiming on the cross: “Father! forgive them, for they do not know what they are doing” (Luke 23:34). Matthew 5:45–48. May you be sons of your Father in heaven; for He makes His sun to rise on the evil and on the good, and sends rain on the just and the unjust. For if you love those who love you, what reward will you have? Don't tax collectors do the same thing? And if you greet only your brothers, what special thing are you doing? Don't the pagans do the same? Be ye therefore perfect, even as your Father in heaven is perfect. If someone, keeping the commandments of God, becomes a son of God, then he is a son not by nature, but by his own will. In the translation: The Gospel of Matthew - ed. In the text of the “Interpretation” a link is given: (Ps. 33:16) – ed. In accordance with the new Synodal Russian translation, verses 4 and 5 have been rearranged. The translator has them in reverse order - ed. According to the new Synodal Russian translation: “Blessed are the merciful” - ed. At the lane: arrange an agreement - ed. According to the new Synodal Russian translation: “Blessed are those who were persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven” - ed. According to the new Synodal Russian translation: “Blessed are you when they revile you and persecute you and slander you in every way unrighteously for My sake” - ed. According to the new Synodal Russian translation: “Rejoice and be glad; for great is your reward in heaven: so they persecuted the prophets who were before you” - ed. According to the new Synodal Russian translation: “If the salt loses its strength, then what will you use to make it salty” - ed. In the text of the “Interpretation” a footnote is given: (Zeph. 2:9) – ed. The text of the Commentary contains a footnote to (Wis. 6:7). – Apparently, we are talking about verse 8 according to the new Synodal Russian translation: “those in charge will face a strict test” (Wisdom 6:8) – ed. According to the new Synodal Russian translation: “You are the light of the world. A city standing on top of a mountain cannot hide. And having lit a candle, they do not put it under a bushel, but on a lampstand, and it gives light to everyone in the house. So let your light shine before people, so that they may see your good deeds and glorify your Father in heaven” - ed. According to the new Synodal Russian translation: “Not one iota or one line will pass from the law until everything is fulfilled” - ed. According to the new Synodal Russian translation: “So whoever breaks one of the least of these commandments and teaches people to do so, he will be called the least in the Kingdom of Heaven; and whoever does and teaches will be called great in the Kingdom of Heaven. For, I tell you, unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will not enter the kingdom of heaven. You have heard what was said to the ancients: “Thou shalt not kill”; whoever kills is subject to judgment. But I tell you” – ed. According to the new Synodal Russian translation: “That everyone who is angry with his brother in vain is subject to judgment - ed. Supreme Court - ed. In the lane: we have to repay - ed. According to the new Synodal Russian translation: “For every idle word that people speak, they will give an answer on the day of judgment” - ed. According to the new Synodal Russian translation: “So, if you bring your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar, and go, first make peace with your brother, and then come and offer your gift” - ed. Verses 25–27 according to the New Synodal Russian translation: “Make peace with your adversary quickly, while you are still on the road with him, lest your adversary hand you over to the judge, and the judge hand you over to the servant, and they throw you into prison. Truly I tell you: you will not leave there until you have paid the last coin. You have heard what was said to the ancients: “You shall not commit adultery.” But I tell you that everyone...” (Matthew 5:25–27) – ed. According to the new Synodal Russian translation: “If it is possible on your part, be at peace with all people” - ed. According to the new Synodal Russian translation: “If you bring your gift to the altar and there you remember that your brother has something against you.” .. – ed. According to the new Synodal Russian translation: “Love your enemies, bless those who curse you and pray for those who offend you and persecute you” - ed. According to the new Synodal Russian translation: “Whoever looks at a woman with lust has already committed adultery with her in his heart ed. According to the new Synodal Russian translation: “Thoughts wander in the heart” - ed. In the lane: about lust for a woman - ed. In the lane: for service - ed. According to the new Synodal Russian translation: “Even by touching his dead father and mother, he should not defile himself” - ed. Question mark in the text of the “Interpretation” - ed. In the translation: erased - ed. According to the new Synodal Russian translation: “If I said something bad, then show what is bad; and if it’s good that you beat Me” – ed. According to the new Synodal Russian translation: “It is good for a man when he bears the yoke in his youth. He exposes his cheek to the one who beats him, and is fed up with reproach [from others]” – ed. According to the new Synodal Russian translation: “I myself would like to be excommunicated from Christ for my brothers, relatives to me according to the flesh” - ed. You might be interested in: