The best and most famous sermon of Our Lord, the Sermon on the Mount, is an excellent spiritual reading for Lenten meditations. The text is taken from Douay-Rheims Bible and commentaries of Haydock (1859 edition - http://haydock1859.tripod.com/) for almost every verse are included for readers' convenience.In Chapter 6 of the "Catechism of Perseverance" by Mgr Jean-Joseph Gaume, entitled "Public life of Our Lord - First year" we read that the Sermon commenced the first year of public life of Our Lord. I include a short but very edifying description of the Sermon on the Mount from this book.
"After choosing His Apostles, He addresses to His disciples, and a great multitude of the people, the admirable discourse which is called the Sermon on the Mount. This discourse may be divided into two parts. The first is addressed particularly to the Apostles; the second regards all the faithful. In the first part Our Saviour teaches in what happiness consists; He corrects all the ideas which man since his fall had formed of happiness, saying that it is not in riches, or honours, or pleasures that happiness consists, but, on the contrary, in a detachment from these things, and in the ardent desire and faithful practice of the Christian virtues. He further said to His Apostles, who were commissioned to preach one day all these truths, that they must be holy, because they were the light of the world, and the salt of the earth. He teaches that the new law is much more perfect than the old, and , therefore, Christians should be more holy than the Jews; and after having recommended the great precept of charity and the love of our enemies, He concludes with these words: Be ye therefore perfect, as your Heavenly Father is perfect. Our Saviour gives us means to arrive at this perfection and first is prayer. Ask, says He, and it shall be given you. If you, then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven given good things to them that ask? You, therefore, shall pray in this manner: "Our Father, etc.." The second means (to attain perfection) is fasting. When thou fastest, says He, anoint thy head and wash thy face , that thou appear not fasting to men, but to thy Father who is in secret, and thy Father who is in secret will reward thee. The third means is alms-deeds. Lay not up for yourselves, says Our Saviour, treasures on earth, where the rust and the moth consume, and where thieves dig through and steal; but lay up for yourselves treasures in Heaven, where neither the rust nor the moth doth consume, and where thieves do not dig through nor steal. (These means) are opposed to the three great passions of the heart, which are the cause of all our sins, and all the evils of the world. Our Saviour adds that we must not be too solicitous for food and raiment. He commands us to labour, but requires that we should not want confidence in His Providence. It follows from this that Our Lord positively condemns all immoderate love of riches, honours, and pleasures, the bitter fruits of sin; and that in recalling man to his primitive perfection, He assures him of happiness even in this life, and shows Himself to be truly his Saviour. After the Sermon on the Mount, Our Saviour was pleased to confirm His doctrine by miracles, and He cured a man of leprosy, and also a servant of the centurion who had the palsy.
AND seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him.
2 And opening his mouth, he taught them, saying:"After choosing His Apostles, He addresses to His disciples, and a great multitude of the people, the admirable discourse which is called the Sermon on the Mount. This discourse may be divided into two parts. The first is addressed particularly to the Apostles; the second regards all the faithful. In the first part Our Saviour teaches in what happiness consists; He corrects all the ideas which man since his fall had formed of happiness, saying that it is not in riches, or honours, or pleasures that happiness consists, but, on the contrary, in a detachment from these things, and in the ardent desire and faithful practice of the Christian virtues. He further said to His Apostles, who were commissioned to preach one day all these truths, that they must be holy, because they were the light of the world, and the salt of the earth. He teaches that the new law is much more perfect than the old, and , therefore, Christians should be more holy than the Jews; and after having recommended the great precept of charity and the love of our enemies, He concludes with these words: Be ye therefore perfect, as your Heavenly Father is perfect. Our Saviour gives us means to arrive at this perfection and first is prayer. Ask, says He, and it shall be given you. If you, then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven given good things to them that ask? You, therefore, shall pray in this manner: "Our Father, etc.." The second means (to attain perfection) is fasting. When thou fastest, says He, anoint thy head and wash thy face , that thou appear not fasting to men, but to thy Father who is in secret, and thy Father who is in secret will reward thee. The third means is alms-deeds. Lay not up for yourselves, says Our Saviour, treasures on earth, where the rust and the moth consume, and where thieves dig through and steal; but lay up for yourselves treasures in Heaven, where neither the rust nor the moth doth consume, and where thieves do not dig through nor steal. (These means) are opposed to the three great passions of the heart, which are the cause of all our sins, and all the evils of the world. Our Saviour adds that we must not be too solicitous for food and raiment. He commands us to labour, but requires that we should not want confidence in His Providence. It follows from this that Our Lord positively condemns all immoderate love of riches, honours, and pleasures, the bitter fruits of sin; and that in recalling man to his primitive perfection, He assures him of happiness even in this life, and shows Himself to be truly his Saviour. After the Sermon on the Mount, Our Saviour was pleased to confirm His doctrine by miracles, and He cured a man of leprosy, and also a servant of the centurion who had the palsy.
AND seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him.
Ver. 2. Opening his mouth. It is a Hebraism, to signify he began to speak. (Witham) --- This is a common expression in Scripture, to signify something important is about to be spoken. Thus it is used in various other places, as "Job opening his mouth cursed his day, and said," &c. Daniel, chap. x. et alibi. (Jansenius) --- And why is it added, says St. Chrysostom "and opening his mouth," without doubt that we might know, that not only when he spoke, but even when silent, he gave instruction: sometimes, therefore, he opened his mouth; at other times he spoke by his very actions. (Hom. xv.)
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.Ver. 3. The poor in spirit;[1] which, according to the common exposition, signifies the humble of mind and heart. Yet some understand it of such as are truly in poverty and want, and who bear their indigent condition with patience and resignation. (Witham) --- That is, the humble; and they whose spirit is not set upon riches. (Challoner) --- It is not without reason that the beatitudes are disposed of in this order. Each preceding one prepares the way for what immediately follows, furnishing us in particular with spiritual arms of such graces as are necessary for obtaining the virtue of the subsequent beatitude. Thus the poor in spirit, i.e. the truly humble, will mourn for their transgressions, and whoever is filled with sorrow and confusion for his own sins, cannot but be just, and behave to others with meekness and clemency; when possessed of these virtues, he then becomes pure and clean of heart. Peace of conscience reigns in this assemblage of virtues, and cannot be expelled the soul by any tribulations, persecutions, or injustices of men. (St. Chrysostom, hom. xv.) What is this poverty of spirit, but humility and contrition? This virtue of humility is placed in the first place, because it is the parent of every other virtue, as pride is the mother of every vice. Pride deprived our first parents of their original innocence, and nothing but humility can restore us to our former purity. We may pray and fast, we may be possessed of mercy, chastity, or any virtues, if humility do not accompany them, they will be like the virtue of the Pharisee, without foundation, without fruit. (Hom. xv.)
4 Blessed are the meek: for they shall possess the land.Ver. 4. The land of the living, or the kingdom of heaven. The evangelist prefers calling it the land of the living in this place, to shew that the meek, the humble, and the oppressed, who are spoiled of the possession of this earth by the powerful and the proud, shall obtain the inheritance of a better land. (Menochius) "They shall possess the land," is the reward annexed by our Saviour to meekness, that he might not differ in any point from the old law, so well known to the persons he was addressing. David, in psalm xxxvi, had made the same promise to the meek. If temporal blessings are promised to some of the virtues in the beatitudes, it is that temporal blessings might always accompany the more solid rewards of grace. But spiritual rewards are always the principal, always ranked in the first place, all who practice these virtues are pronounced blessed. (Hom. xv.)
5 Blessed are they that mourn: for they shall be comforted.Ver. 5. Not those that mourn for worldly motives, but such as mourn for their sins, are blessed. The sorrow that is according to God, says St. Paul, worketh penance steadfast unto salvation, but the sorrow of the world worketh death. (2 Corinthians vii. 10.) The same is promised in St. John; (xvi. 20,) you shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy. (Menochius)
6 Blessed are they that hunger and thirst after justice: for they shall have their fill.
Ver. 6. Hunger and thirst; i.e. spiritually, with an earnest desire of being just and holy. But others again understand such as endure with patience the hardships of hunger and thirst. (Witham) --- Rupertus understands those to whom justice is denied, such as poor widows and orphans. Maldonatus those who from poverty really suffer hunger and thirst, because justice is not done them. (Menochius) --- They shall be filled with every kind of good in their heavenly country. I shall be filled when thy glory shall appear. (Psalm xvi.)
7 Blessed are the merciful: for they shall obtain mercy.
Ver. 7. Not only the giving of alms, but the practice of all works of mercy, both corporal and spiritual, are recommended here, and the reward will be given on that day when God will repay every one according to his works, and will do by us, as we have done by our brethren. (Haydock)
8 Blessed are the clean of heart: for they shall see God.
Ver. 8. The clean of heart are either those who give themselves to the practice of every virtue, and are conscious to themselves of no evil, or those who are adorned with the virtue of charity. For nothing is so necessary as this purity in such as desire to see God. Keep peace with all and chastity, says St. Paul, for without this none can see God. Many are merciful to the poor and just in their dealings, but abstain not from luxury and lust. Therefore our Saviour, wishing to shew that mercy was not sufficient, adds, that if we would see God, we must also be possessed of the virtue of purity. (St. Chrysostom, hom. xv.) By this, we shall have our heart exempt from all disordinate love of creatures, and shall be exclusively attached to God. (Haydock) --- The clean of heart, i.e. they who are clean from sin: who are pure in body and mind, says St. Chrysostom. It seems to be a particular admonition to the Jews, who were mostly solicitous about an outward and legal cleanness. (Witham)
9 Blesses are the peacemakers: for they shall be called children of God.
Ver. 9. To be peaceful ourselves and with others, and to bring such as are at variance together, will entitle us to be children of God. Thus we shall be raised to a participation in the honour of the only begotten Son of God, who descended from heaven to bring peace to man, and to reconcile him with his offended Creator. (St. Chrysostom, hom. xv.)
10 Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.
Ver. 10. Heretics and malefactors suffer occasionally, but they are not on this account blessed, because they suffer not for justice. For, says St. Augustine they cannot suffer for justice, who have divided the Church; and where sound faith or charity is wanting, there cannot be justice. (Cont. epis. Parm. lib. i. chap. 9. ep. 50. ps. 4. conc. 2.) (Bristow) --- By justice here we understand virtue, piety, and the defence of our neighbour. To all who suffer on this account, he promises a seat in his heavenly kingdom. We must not think that suffering persecution only, will suffice to entitle us to the greatest promises. The persecutions we suffer must be inflicted on us on his account, and the evils spoken of us must be false and contradicted by our lives. If these are not the causes of our sufferings, so far from being happy, we shall be truly miserable, because then our irregular lives would be the occasion of the persecutions we suffer. (St. Chrysostom, hom. xv.)
11 Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake:
12 Be glad and rejoice, for your reward is very great in heaven. For so they persecuted the prophets that were before you.
12 Be glad and rejoice, for your reward is very great in heaven. For so they persecuted the prophets that were before you.
Ver. 12. Reward, in Latin merces, in Greek misthos, signifies wages done for hire, and due for work, and presupposes merit. (Bristow) --- If you participate in the sufferings of the prophets, you will equally participate in their glory, their reward. (Haydock)
13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.
Ver. 13. The former instructions Jesus Christ gave to the multitude. Now he addresses his apostles, styling them the salt of the earth, meant to preserve men from the corruption of sin, and to make them relish the truths of salvation. He tells them not to suffer their faith or their charity to slacken, in which all their power consists, lest they come to be rejected by God, and despised by man. (Calmet) --- I send you, says Jesus Christ, not to two, ten, or twenty cities, not to one single nation, as the prophets were sent, but to the whole world, a world oppressed with numberless iniquities. It is not the property of salt to restore what is already corrupted, but to preserve from corruption. Therefore the virtue of the merits of Christ delivers us from the corruption of sin; but the care and labour of the apostles preserves us from again returning to it. (St. Chrysostom, hom. xv.) --- It appears from Luke xiv. 34, that this comparison is taken from agriculture. We observe these properties of salt in the different manures that fertilize the soil, but suffer the salts to evaporate, and all their virtue is lost. (Haydock)
14 You are the light of the world. A city seated on a mountain cannot be hid.
15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.
15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.
Ver. 15. This light of the world, city on a mountain, and candle upon a candlestick, signify the Catholic Church, so built upon Christ, the mountain, that it must be visible, and cannot be hidden or unknown. (St. Augustine, cont. Fulg.) Therefore the Church being a candle not under a bushel, but shining to all in the house, i.e. in the world, what shall I say more, saith St. Augustine than that all are blind, who shut their eyes against the candle which is set on the candlestick? (Tract ii. in ep. Jo.)
16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.
17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.
Ver. 17. Not to destroy the law, &c. It is true, by Christ's coming, a multitude of ceremonies and sacrifices, and circumcision, were to cease; but the moral precepts were to continue, and to be complied with, even with greater perfection. (Witham) --- To fulfil. By accomplishing all the figures and prophecies, and perfecting all that was imperfect. (Challoner) --- Our Saviour speaks in this manner, to prepare the minds of the Jews for his new instructions. For although they were not very solicitous about fulfilling the law, still they were extremely jealous of any change exacted a more perfect morality. Our Lord fulfilled the law three several ways: 1. By his obedience to the prescribed rites; therefore he says, it behoveth us to fulfil all justice: and who shall accuse me of sin? 2. He observes the law, not only by his own observance of it, but likewise by enabling us to fulfil it. It was the wish of the law to make man just, but found itself too weak; Christ therefore came justifying man, and accomplished the will of the law. 3. He fulfilled the law, by reducing all the precepts of the old law to a more strict and powerful morality. (St. Chrysostom, hom. xvi.)
18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.
17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.
Ver. 17. Not to destroy the law, &c. It is true, by Christ's coming, a multitude of ceremonies and sacrifices, and circumcision, were to cease; but the moral precepts were to continue, and to be complied with, even with greater perfection. (Witham) --- To fulfil. By accomplishing all the figures and prophecies, and perfecting all that was imperfect. (Challoner) --- Our Saviour speaks in this manner, to prepare the minds of the Jews for his new instructions. For although they were not very solicitous about fulfilling the law, still they were extremely jealous of any change exacted a more perfect morality. Our Lord fulfilled the law three several ways: 1. By his obedience to the prescribed rites; therefore he says, it behoveth us to fulfil all justice: and who shall accuse me of sin? 2. He observes the law, not only by his own observance of it, but likewise by enabling us to fulfil it. It was the wish of the law to make man just, but found itself too weak; Christ therefore came justifying man, and accomplished the will of the law. 3. He fulfilled the law, by reducing all the precepts of the old law to a more strict and powerful morality. (St. Chrysostom, hom. xvi.)
18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.
Ver. 18. Amen. That is, assuredly, of a truth. This Hebrew word Amen, is here retained by the example and authority of all the four evangelists, who have retained it. It is used by our Lord as a strong asseveration, and affirmation of the truth. (Challoner) --- Not one jot (or not one jota), nor one tittle, i.e. not the least letter, nor stroke of a letter; that is, not the least moral precept. Besides every type and figure of the former law, now by my coming shall be fulfilled. (Witham) --- Greek: Amen, is retained in the Hebrew, Greek, Syriac, and Armenian languages, aw well as in all vulgar idioms. It is a term of asseveration, and equivalent to an oath; and in many places, to make the asseveration still stronger, it is repeated. St. Luke very accurately translates it into Greek: nai. St. Paul and St. John unite them Greek: nai and Greek: amen. (Haydock)
19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.
Ver. 19. He shall be called; i.e. (by a frequent Hebrew idiom) he shall be the least in the kingdom of heaven; that is, according to St. Augustine he shall not be there at all; for none but the great in sanctity and virtue shall find admittance into heaven. (Witham) --- Do not then imitate the Scribes and Pharisees, who content themselves with instructing other in the precepts of the law, without practising them themselves, or if they observe the letter, neglect the spirit of the law, performing what it ordain, not to please God, but to satisfy their vanity. (Calmet)
20 For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.
Ver. 20. Of the Scribes and of the Pharisees. The Scribes were the doctors of the law of Moses; the Pharisees were a precise set of men, making profession of a more exact observance of the law: and upon that account greatly esteemed among the people. (Challoner) --- See how necessary it is, not only to believe, but to keep all the commandments, even the very least. (Bristow) --- Our Saviour makes this solemn declaration at the opening of his mission, to shew to what a height of perfection he calls us. (St. Aquinas) --- "Your justice." It is our justice when given us by God. (St. Augustine, in Ps. xxx. lib. de. spir. & lit. chap. ix.) So that Christians are truly just, and have in themselves inherent justice, by observing God's commandments, without which justice of works, no man can be saved. (St. Augustine, de fide & oper. chap. xvi.) Whereby we see salvation, justice and justification, do not come by faith only, or imputation of Christ's justice. (Bristow)
21 You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill shall be in danger of the judgment.
Ver. 21. Shall be liable to the judgment. That is, shall deserve to be punished by that lesser tribunal among the Jews, called the judgment, which took cognizance of such crimes. (Challoner) --- Among the Jews at the time of Christ, there were three sorts of tribunals: the first composed of three judges to try smaller causes, as theft; there was one in each town: the second of twenty-three judges, who judged criminal causes, and had the power of condemning to death. This was called the Little Sanhedrim, and of this it is supposed Jesus Christ speaks: the third, or Great Sanhedrim of seventy-two judges, who decided on the most momentous affairs, relating to religion, the king, the high priest, and the state in general. It is this last that is designated under the name of council in the next verse. (Haydock)
22 But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou Fool, shall be in danger of hell fire.
Ver. 22. Whosoever is angry[2] with his brother. In almost all Greek copies and manuscripts we now read angry without a cause: yet St. Jerome, who corrected the Latin of the New Testament from the best copies in his time, tells us that these words, without a cause, were only found in some Greek copies, and not in the true ones. It seems at fist to have been placed in the margin for an interpretation only, and by some transcribers afterwards taken into the text. This as well as many other places may convince us, that the Latin Vulgate is many times to be preferred to our present Greek copies. --- Roca.[3] St. Augustine thinks this was no significant word, but only a kind of interjection expression a motion of anger. Others take it for a Syro-Chaldaic word, signifying a light, foolish man, though not so injurious as to call another a fool. --- Shall be guilty of the council:[4] that is, shall deserve to be punished by the highest court of judicature, called the council, or sanhedrim, consisting of seventy-two persons, where the highest causes were tried and judged, and which was at Jerusalem. --- Thou fool; this was a most provoking injury, when uttered with contempt, spite, or malice. --- Shall be in danger of hell fire.[5] Gehennom was the valley of Hinnom, near to Jerusalem, where the worshippers of the idol Moloch used to burn their children, sacrificed to that idol. In that place was a perpetual fire, on which account it is made use of by our Saviour (as it hath been ever since), to express the fire and punishments of hell. (Witham) --- Here is a plain difference between sin and sin; some mortal, that lead to hell; some venial, and less punished. (Bristow)
23 If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath any thing against thee;
Ver. 23. He commands us to leave unfinished any work we may have begun, though in its own nature most acceptable to God, in order to go and be reconciled to our brother; because God will have mercy and not sacrifice. Thus he in a manner seems to prefer the love of our neighbour to the love of himself. (Menochius)
24 Leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift.
Ver. 23. He commands us to leave unfinished any work we may have begun, though in its own nature most acceptable to God, in order to go and be reconciled to our brother; because God will have mercy and not sacrifice. Thus he in a manner seems to prefer the love of our neighbour to the love of himself. (Menochius)
24 Leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift.
Ver. 24. Leave thy offering. This is not to be understood, as if a man were always bound to go to the person offended; but it is to signify, that a man is bound in his heart and mind to be reconciled, to forgive every one, and seek peace with all men. (Witham) --- Beware of coming to the holy table, or to any sacrament, without charity. Be first reconciled to your brother, and much more to the Catholic Church, which is the whole brotherhood of Christian men. (Hebrews xiii. 1.) (Bristow)
25 Be at agreement with thy adversary betimes, whilst thou art in the way with him: lest perhaps the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
26 Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.
26 Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.
Ver. 25. & 26. Agree whilst you are in the way, or wayfaring men, i.e. in this life, lest you be cast into prison, i.e. according to Sts. Cyprian, Ambrose, and Origen, into purgatory; according to St. Augustine, into hell, in which, as the debt is to be paid to inflexible justice, it can never be acquitted, and of course no release can be hoped for from that prison. (Haydock)
27 You have heard that it was said to them of old: Thou shalt not commit adultery.
Ver. 27. Jesus Christ here perfects the old law, which makes no mention of the acts of the mind and will. (Menochius)
27 You have heard that it was said to them of old: Thou shalt not commit adultery.
Ver. 27. Jesus Christ here perfects the old law, which makes no mention of the acts of the mind and will. (Menochius)
28 But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.
29 And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell.
29 And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell.
Ver. 29. Whatever is an immediate occasion of sin, however near or dear it may be, must be abandoned (Menochius), though it prove as dear to us, or as necessary as a hand, or an eye, and without delay or demur. (Haydock)
30 And if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell.
31 And it hath been said, Whoseoever shall put away his wife, let him give her a bill of divorce.
32 But I say to you, that whosoever shall put away his wife, excepting for the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.
32 But I say to you, that whosoever shall put away his wife, excepting for the cause of fornication, maketh her to commit adultery: and he that shall marry her that is put away, committeth adultery.
Ver. 32. Excepting the cause of fornication. A divorce or separation as to bed and board, may be permitted for some weighty causes in Christian marriage; but even then, he that marrieth her that is dismissed, commits adultery. As to this, there is no exception. The bond of marriage is perpetual; and what God hath joined, no power on earth can separate. See again Matthew xix. 9. (Witham) --- The know of marriage is so sacred a tie, that the separation of the parties cannot loosen it, it being not lawful for either of the parties to marry again upon a divorce. (St. Augustine, de bon. conjug. chap. vii.) (Bristow)
33 Again you have heard that it was said to them of old, Thou shalt not forswear thyself: but thou shalt perform thy oaths to the Lord.
34 But I say to you not to swear at all, neither by heaven, for it is the throne of God:Ver. 34. Swear not at all. We must not imagine that here are forbidden all oaths, where there is a just and necessary cause of calling God to witness. An oath on such an occasion is an act of justice and religion. Here are forbidden unnecessary oaths in common discourse, by which the sacred name of God, which never ought to be pronounced without reverence and respect, is so frequently and scandalously profaned. (Witham) --- 'Tis not forbidden to swear in truth, justice and judgment; to the honour of God, or our own or neighbour's just defence; but only to swear rashly, or profanely, in common discourse, and without necessity. (Challoner)
35 Nor by the earth, for it is his footstool: nor by Jerusalem, for it is the city of the great king:
Ver. 35. The Anabaptists and other sectarists, following the letter, and not the spirit of the Scripture, and walking in the footsteps of their predecessors, the Waldenses, and the Pelagians, will allow of no oath to be lawful, not even before a judge. (Bristow)
36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37 But let your speech be yea, yea: no, no: and that which is over and above these, is of evil.
38 You have heard that it hath been said, An eye for an eye, and a tooth for a tooth.37 But let your speech be yea, yea: no, no: and that which is over and above these, is of evil.
Ver. 38. Hence your doctors have concluded that revenge, equal to the injury, was permitted.
39 But I say to you not to resist evil: but if one strike thee on thy right cheek, turn to him also the other:
Ver. 39. Not to resist evil;[6] i.e. not to resist or revenge thyself of him that hath done evil to thee. --- Turn him the other cheek. Let him have also thy cloak. These are to be understood as admonitions to Christians, to forgive every one, and to bear patiently all manner of private injuries. But we must not from hence conclude it unlawful for any one to have recourse to the laws, when a man is injured, and cannot have justice by any other means. (Witham) --- what is here commanded, is a Christian patience under injuries and affronts, and to be willing even to suffer still more, rather than to indulge the desire of revenge; but what is further added does not strictly oblige according to the letter, for neither did Christ, nor St. Paul, turn the other cheek. (St. John xviii. and Acts xxiii.) (Challoner) --- Hence also the Anabaptists infer, that it is not lawful to go to law even for our just rights; and Luther, that Christians ought not to resist the Turks. (Bristow)
40 And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him.
41 And whosoever will force thee one mile, go with him other two, Ver. 41. Go with him other two.[7] I know many interpreters would have it to signify no more than two in all. But the literal sense of the Latin, and also of the best Greek manuscripts. (as Dr. Wells takes notice in his amendments to the Prot. translation) express two more, i.e. not only as far again, but twice as far. And thus it is expounded by St. Augustine, Serm. Domini in monte. t. iii. p. 193. Ed Ben. (Witham) --- Continue to be his guide sooner that lose patience, or be wanting in charity. (Haydock)
42 Give to him that asketh of thee and from him that would borrow of thee turn not away.43 You have heard that it hath been said, Thou shalt love thy neighbor, and hate thy enemy.
Ver. 43. And hate thy enemy. The words of the law (Leviticus xix. 18.) are only these: thou shalt love thy friend as thyself; but by a false gloss and inference, these words, and hate thy enemy, were added by the Jewish doctors. (Witham)
44 But I say to you, Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:Ver. 44. I come to establish the purity of the law, which they have corrupted. (Haydock)
45 That you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust.
46 For if you love them that love you, what reward shall you have? do not even the publicans this?
46 For if you love them that love you, what reward shall you have? do not even the publicans this?
Ver. 46. The publicans. These were the gatherers of the public taxes: a set of men, odious and infamous among the Jews, for their extortions and injustice. (Challoner)
47 And if you salute your brethren only, what do you more? do not also the heathens this?
48 Be you therefore perfect, as also your heavenly Father is perfect.Ver. 48. Jesus Christ here sums up his instructions by ordering us to be perfect as our heavenly Father is perfect; i.e. to imitate, as far as our exertions, assisted by divine grace, can reach, the divine perfection. (Witham) --- See here the great superiority of the new over the old law. But let no one hence take occasion to despise the old. Let him examine attentively, says St. Chrysostom, the different periods of time, and the persons to whom it was given; and he will admire the wisdom of the divine Legislator, and clearly perceive that it is one and the same Lord, and that each law was to the great advantage of mankind, and wisely adapted to the times of their promulgation. For, if among the first principles of rectitude, these sublime and eminent truths had been found, perhaps neither these, nor the less perfect rules of mortality would have been observed; whereas, by disposing of both in their proper time, the divine wisdom has employed both for the correction of the world. Hom xviii. Seeing then that we are thus blessed as to be called, and to be the children of so excellent a Father, we should endeavour, like Him, to excel in goodness, meekness, and charity; but above all in humility, which will secure to us the merit of good works, through the infinite merits of our divine Redeemer, Master, and model, Christ Jesus the Lord. (Haydock)
References:
[1] Ver. 3. The humble. See St. Chrysostom hom. xv. in Matt. St. Jerome on this place in his Commentary on St. Matt. St. Augustine, Serm. Domini in Monte. tom. iii, part 2 p. 166, &c.
[2] Ver. 22. Greek: eike, sine causa, is in most Greek copies at present, as also in St. Chrysostom; and so it is in the Protestant translation. But St. Jerome, who examined this reading, says positively that Greek: eike was wanting in the true copies. In quibusdam Codicibus additur sine causa, Cæterum in veris definita sententia est, et ira penitus tollitur.
[3] Ver. 22. Raca. St. Augustine (Serm. Domini in Monte. p. 174) affirms it to be, non vocem significantem aliquid, sed indignantis animi motum, &c.
[4] Ver. 22. reus erit Concilii, Greek: to sunedrio.
[5] Ver. 22. gehennæ ignis, Greek: enochos estai eis ten geennan tou puros.
[6] Ver. 39. Non resistere malo, Greek: to ponero, as before, a malo est, Greek: ek tou ponerou estin. In both places Greek: o poneros, seems to signify an evil spirit, or an evil man.
[7] Ver. 41. Vade cum eo et alia duo. In the ordinary Greek copies, we only read Greek: upage met autou duo. But in other manuscripts Greek: upage met autou eti alla duo.
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