Glossa Ordinaria — Commentary on Scripture

Matthew 5:5

(interlin.) The riches of Heaven are suitably promised to those who at this present are in poverty.

(ord.) The meek, who have possessed themselves, shall possess hereafter the inheritance of the Father; to possess is more than to have, for we have many things which we lose immediately.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:7

(ord.) Justice and mercy are so united, that the one ought to be mingled with the other; justice without mercy is cruelty; mercy without justice, profusion—hence He goes on to the one from the other.

(ap. Anselm.) Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough, so the glory of mercy is greater than of the things hitherto mentioned.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:8

(ap. Anselm.) Justly is mercy dealt out to the merciful, that they should receive more than they had deserved; and as he who has more than enough receives more than he who has only enough, so the glory of mercy is greater than of the things hitherto mentioned.

(ap. Anselm.) Purity of heart comes properly in the sixth place, because on the sixth day man was created in the image of God, which image was shronded by sin, but is formed anew in pure hearts by grace. It follows rightly the beforementioned graces, because if they be not there, a clean heart is not created in a man.

(non occ.) The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:9

(non occ.) The reward of these is greater than the reward of the first; being not merely to dine in the King's court, but further to see His face.

(ap. Anselm.) The peacemakers have thus the place of highest honour, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:10

(ap. Anselm.) The peacemakers have thus the place of highest honour, inasmuch as he who is called the king's son, is the highest in the king's house. This beatitude is placed the seventh in order, because in the sabbath shall be given the repose of true peace, the six ages being passed away.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:11-12

(ap. Anselm.) Rejoice, that is, in mind, exult with the body, for your reward is not great only but abundant in heaven.

(non occ.) He invites them to patience not only by the prospect of reward, but by example, when He adds, for so persecuted they the Prophets who were before you.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:13

(ap. Anselm.) When then they who are the heads have fallen away, they are fit for no use but to be cast out from the office of teacher.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:14

As the doctors by their good conversation are the salt with which the people is salted; so by their word of doctrine they are the light by which the ignorant are enlightened.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:17-19

(ord.) Having now exhorted His hearers to undergo all things for righteousness' sake, and also not to hide what they should receive, but to learn more for others' sake, that they may teach others, He now goes on to tell them what they should teach, as though He had been asked, 'What is this which you would not have hid, and for which you would have all things endured? Are you about to speak any thing beyond what is written in the Law and the Prophets;' hence it is He says, Think not that I am come to subvert the Law or the Prophets.

(ord.) By 'break,' is meant, the not doing what one understands rightly, or the not understanding what one has corrupted, or the destroying the perfectness of Christ's additions.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:20-22

(non occ.) Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:29-30

(non occ.) Because we ought not only to avoid actual sin, but even put away every occasion of sin, therefore having taught that adultery is to be avoided not in deed only, but in heart, He next teaches us to cut off the occasions of sin.

(ord.) Or; the right eye is the contemplative life which offends by being the cause of indolence or self-conceit, or in our weakness that we are not able to support it unmixed. The right hand is good works, or the active life, which offends us when we are ensnared by society and the business of life. If then any one is unable to sustain the contemplative life, let him not slothfully rest from all action; or on the other hand while he is taken up with action, dry up the fountain of sweet contemplation.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:31-32

(non occ.) The Lord had taught us above that our neighbour's wife was not to be coveted, He now proceeds to teach that our own wife is not to be put away.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:33-37

(non occ.) The Lord has hitherto taught to abstain from injuring our neighbour, forbidding anger with murder, lust with adultery, and the putting away a wife with a bill of divorce. He now proceeds to teach to abstain from injury to God, forbidding not only perjury as an evil in itself, but even all oaths as the cause of evil, saying, Ye have heard it said by them of old, Thou shall not forswear thyself. It is written in Leviticus, Thou shalt not forswear thyself in my name; (c. 19:12.) and that they should not make gods of the creature, they are commanded to render to God their oaths, and not to swear by any creature, Render to the Lord thy oaths; that is, if you shall have occasion to swear, you shall swear by the Creator and not by the creature. As it is written in Deuteronomy, Thou shall fear the Lord thy God, and shall swear by his name. (c. 6:13.)

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:38-42

(non occ.) The Lord having taught that we are not to offer injury to our neighbour, or irreverence to the Lord, now proceeds to show how the Christian should demean himself to those that injure him.

(non occ.) Or it may be said that the Lord said this, adding somewhat to the righteousness of the old Law.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 5:43-48

(non occ.) The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to show to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law. (ord.) But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under heaven. (ord.) They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, Love your enemies; does good to them, as it is, Do good to them that hate you; and prays for them, as it is, Pray for them that persecute you…

(non occ.) The Lord has taught above that we must not resist one who offers any injury, but must be ready even to suffer more; He now further requires us to show to them that do us wrong both love and its effects. And as the things that have gone before pertain to the completion of the righteousness of the Law, in like manner this last precept is to be referred to the completion of the law of love, which, according to the Apostle, is the fulfilling of the Law.

(ord.) But it should be known, that in the whole body of the Law it is no where written, Thou shalt hate thy enemy. But it is to be referred to the tradition of the Scribes, who thought good to add this to the Law, because the Lord bade the children of Israel pursue their enemies, and destroy Amalek from under heaven.

(ord.) They who stand against the Church oppose her in three ways; with hate, with words, and with bodily tortures. The Church on the other hand loves them, as it is here, Love your enemies; does good to them, as it is, Do good to them that hate you; and prays for them, as it is, Pray for them that persecute you and accuse you falsely.

(non occ.) To love one that loves us is of nature, but to love our enemy of charity. If ye love them who love you, what reward have ye? to wit, in heaven. None truly, for of such it is said, Ye have received your reward. But these things we ought to do, and not leave the other undone.

(non occ.) But if you only pray for them that are your kinsfolk, what more has your benevolence than that of the unbelieving? Salutation is a kind of prayer.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 6:1

(non occ.) Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God's commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, The Lord shall make thee higher than all the nations who dwell on the face of the earth. (c. 28:1.) And in the same place it is added of earthly wealth, The Lord shall make thee abound in all good things. Therefore the Lord now forbids these two things, glory and wealth, to the attention of believers.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 6:2-4

(non occ.) In the words, in the streets and villages, he marks the public places which they selected; and in those, that they may receive honour of men, he marks their motive.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 6:5-6

(ord.) Or, the corners of the streets, are the places where one way crosses another, and makes four cross-ways.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 6:7-8

(ord.) What He condemns is many words in praying that come of want of faith; as the Gentiles do. For a multitude of words were needful for the Gentiles, seeing the dæmons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 6:9

(e. Cypr.) Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words; thus giving us confidence that that will be quickly granted, for which He would have us pray so shortly.

(ord.) Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled.

(ord.) Also because He is a common Father of all, we say, Our Father; not My Father which is appropriate to Christ alone, who is His Son by nature.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas