Jerome — Commentary on Scripture

Matthew 5:31-32

For touching Moses's allowance of divorce, the Lord and Saviour more fully explains in conclusion, that it was because of the hardness of the hearts of the husbands, not so much sanctioning discord, as checking bloodshed.

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

Matthew 5:33-37

This was allowed under the Law, as to children; as they offered sacrifice to God, that they might not do it to idols, so they were permitted to swear by God; not that the thing was right, but that it were better done to God than to dæmons.

Lastly, consider that the Saviour does not here forbid to swear by God, but by the Heaven, the Earth, by Jerusalem, by a man's head. For this evil practice of swearing by the elements the Jews had always, and are thereof often accused in the prophetic writing's. For he who swears, shows either reverence or love for that by which he swears. Thus when the Jews swore by the Angels, by the city of Jerusalem, by the temple and the elements, they paid to the creature the honour and worship belonging to God; for it is commanded in the Law that we should not swear but by the Lord our God.

Therefore Evangelic verity does not admit an oath, since the whole discourse of the faithful is instead of an oath.

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

Matthew 5:34-37

(Versed 34 onwards) But I say to you, do not swear at all: neither by heaven, for it is the throne of God; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King. Nor should you swear by your head, because you cannot make a single hair white or black. Let your word be 'Yes, yes' or 'No, no'; anything more than this comes from evil. The Jews have always had this wicked habit of swearing by the elements, as the prophetic word often accuses them (Isaiah 65). Whoever swears, worships, or loves the one by whom they swear. In the law it is commanded that we do not swear, except by the Lord our God (Deut. VI and VII). The Jews, by swearing by angels, and by the city of Jerusalem, and by the temple, and by the elements, honored and worshipped creatures and earthly things with the honor and worship due to God. Finally, consider that here the Savior did not prohibit swearing by God, but by heaven, and earth, and Jerusalem, and by your own head. And this was granted in the law as if to little children, so that just as they would sacrifice animals to Go…

(Versed 34 onwards) But I say to you, do not swear at all: neither by heaven, for it is the throne of God; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King. Nor should you swear by your head, because you cannot make a single hair white or black. Let your word be 'Yes, yes' or 'No, no'; anything more than this comes from evil. The Jews have always had this wicked habit of swearing by the elements, as the prophetic word often accuses them (Isaiah 65). Whoever swears, worships, or loves the one by whom they swear. In the law it is commanded that we do not swear, except by the Lord our God (Deut. VI and VII). The Jews, by swearing by angels, and by the city of Jerusalem, and by the temple, and by the elements, honored and worshipped creatures and earthly things with the honor and worship due to God. Finally, consider that here the Savior did not prohibit swearing by God, but by heaven, and earth, and Jerusalem, and by your own head. And this was granted in the law as if to little children, so that just as they would sacrifice animals to God and not to idols, they would be allowed to swear by God: not that they would do this rightly, but because it was better to offer this to God than to demons. However, evangelical truth does not require an oath, since every faithful statement is considered as if made under oath.

Commentary on Matthew

Matthew 5:38

(Verse 38.) You have heard that it was said: An eye for an eye, and a tooth for a tooth. But I say to you, do not resist evil. Whoever says an eye for an eye does not want to take away the other, but to preserve both. Our Lord, by taking away vengeance, cuts off the beginnings of sins. And in the Law there is retribution, in the Gospel there is grace. There, fault is corrected, here the beginnings of sins are taken away.

Commentary on Matthew

Matthew 5:38-42

Thus our Lord by doing away all retaliation, cuts off the beginnings of sin. So the Law corrects faults, the Gospel removes their occasions.

Mystically interpreted; When we are smitten on the right cheek, He said not, offer to him thy left, but the other; for the righteous has not a left. That is, if a heretic has smitten us in disputation, and would wound us in a right hand doctrine, let him be met with another testimony from Scripture.

If we understand this only of alms, it cannot stand with the estate of the most part of men who are poor; even the rich if they have been always giving, will not be able to continue always to give.

But it maybe understood of the wealth of doctrine: wealth which never fails but the more of it is given away, the more it abounds.

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

Matthew 5:39

(Verse 39.) But if anyone slaps you on the right cheek, turn to him the other also. And if anyone wants to sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. The man described in Ecclesiasticus is an imitator of him who says: Learn from me, for I am gentle and lowly in heart (Matthew 11:29). And he confirms his promise by saying: If I have spoken wrongly, bear witness to the wrong; but if well, why do you strike me? (John 18:23). David says in the Psalm: 'If I have repaid those who did evil to me' (Ps. VII, 5). And Jeremiah in the Lamentations: 'It is good for a man to bear the yoke from his youth' (or sit by it, etc.). He will give his cheek to the one who strikes him; he will be filled with insults (Thren. III, 27,30). This is directed against those who think there is one God of the Law and another of the Gospel, which is taught both there and here. According to mystical understanding: our right hand, when struck, we are not commanded to offer the left, but the other, that is, the other right. For justice do…

(Verse 39.) But if anyone slaps you on the right cheek, turn to him the other also. And if anyone wants to sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. The man described in Ecclesiasticus is an imitator of him who says: Learn from me, for I am gentle and lowly in heart (Matthew 11:29). And he confirms his promise by saying: If I have spoken wrongly, bear witness to the wrong; but if well, why do you strike me? (John 18:23). David says in the Psalm: 'If I have repaid those who did evil to me' (Ps. VII, 5). And Jeremiah in the Lamentations: 'It is good for a man to bear the yoke from his youth' (or sit by it, etc.). He will give his cheek to the one who strikes him; he will be filled with insults (Thren. III, 27,30). This is directed against those who think there is one God of the Law and another of the Gospel, which is taught both there and here. According to mystical understanding: our right hand, when struck, we are not commanded to offer the left, but the other, that is, the other right. For justice does not have a left hand. If a heretic strikes us in a dispute and wants to wound the right doctrine, let another testimony from the Scriptures be set against him, and let us continually offer him our right hands while he is weary with anger.

Commentary on Matthew

Matthew 5:42-43

(Verse 42, 43.) Give to him who asks of you, and do not turn away from him who wants to borrow from you. You have heard that it was said: Love your neighbor and hate your enemy. If we understand this saying to mean only about almsgiving, it cannot apply to most of the poor. But even if the rich give constantly, they cannot give constantly. Therefore, after the good of almsgiving, instructions are given to the apostles, that is, to the teachers, so that those who have received for free may give for free (Matthew 10). Money of this kind never runs out; but the more it is given, the more it is doubled. And when it waters the fields under its control, the spring's waters never dry up.

Commentary on Matthew

Matthew 5:42

If we think that only this is all that is taught about almsgiving, then there are many poor to whom it cannot apply. And even the wealthy can give forever, if they are always giving. For the sake of goodness, therefore, this doctrine of almsgiving was given to the apostles: that they who have freely received should freely give. Money of that sort is never lacking. As much as is given, by that much it is increased, and though the fountain water drench the fields below, it never runs dry.

COMMENTARY ON MATTHEW 1.5.42

Matthew 5:43-48

Many measuring the commandments of God by their own weakness, not by the strength of the saints, hold these commands for impossible, and say that it is virtue enough not to hate our enemies; but to love them is a command beyond human nature to obey. But it must be understood that Christ enjoins not impossibilities but perfection. Such was the temper of David towards Saul and Absalom; the Martyr Stephen also prayed for his enemies while they stoned him, and Paul wished himself anathema for the sake of his persecutors. (Rom. 9:3.) Jesus both taught and did the same, saying, Father, forgive them, for they know not what they do. (Luke 23:34.)

For whoso keeps the commandments of God is thereby made the son of God; he then of whom he here speaks is not by nature His son, but by his own will.

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

Matthew 5:44

(Verse 44.) But I say to you, love your enemies, do good to those who hate you, and pray for those who persecute and slander you. Many, considering the weakness of their own abilities and not the power of the saints, think that the commandments of God are impossible and say that it is enough to have virtues and not to hate enemies. However, they command to love more than human nature can endure. Therefore, it should be understood that Christ does not command the impossible, but the perfect: what David did to Saul and Absalom (1 Samuel 24 and 26, and 2 Samuel 18). Stephanus also, the martyr, prayed for those who were stoning him as enemies (Acts 7). And Paul desires to be accursed for his persecutors (Romans 9). Moreover, Jesus both taught and did these things, saying: Father, forgive them, for they do not know what they are doing (Luke 23:34).

Commentary on Matthew

Matthew 5:45

[Daniel 2:29] "Thou, O king, didst begin to meditate upon thy bed as to what should come to pass hereafter." Instead of the true reading the Septuagint alone inserts the translation "in the last days" after the "hereafter." But if it be read thus, we must inquire quite carefully as to where "last days" have been written; and we would refute those who think the world will never be destroyed. For never would any days be called "the last days" if the world were everlasting. And as for the statement, "Thou, O king, didst begin to meditate," this would indicate the motives behind the dream; for it was for this reason that God revealed to him the secrets of the future, because the king himself wished to know what was going to happen. Also, in order that Nebuchadnezzar might marvel at the gracious gift of divine inspiration, he sets forth not only what the king had beheld in the dream, but also what he had thought to himself (beforehand). "...and He who reveals secrets has shown thee what is to come to pass." The statement which we read in the Gospel, "Who maketh His sun to rise upon the w…

[Daniel 2:29] "Thou, O king, didst begin to meditate upon thy bed as to what should come to pass hereafter." Instead of the true reading the Septuagint alone inserts the translation "in the last days" after the "hereafter." But if it be read thus, we must inquire quite carefully as to where "last days" have been written; and we would refute those who think the world will never be destroyed. For never would any days be called "the last days" if the world were everlasting. And as for the statement, "Thou, O king, didst begin to meditate," this would indicate the motives behind the dream; for it was for this reason that God revealed to him the secrets of the future, because the king himself wished to know what was going to happen. Also, in order that Nebuchadnezzar might marvel at the gracious gift of divine inspiration, he sets forth not only what the king had beheld in the dream, but also what he had thought to himself (beforehand).

"...and He who reveals secrets has shown thee what is to come to pass." The statement which we read in the Gospel, "Who maketh His sun to rise upon the wicked and the good" (Matthew 5:45), we realize to have been fulfilled in the case of Nebuchadnezzar also. For so great was God's mercy that He even revealed to Nebuchadnezzar secrets as to His own mode of government whereby he rules the world. Let us ask those who assert that men's characters belong to one extreme or the other, which character do they understand Nebuchadnezzar to have possessed, the good or the evil? If the good, why is he called an impious man? If the evil (which was certainly the case), why did God show forth His holy secrets to one who was evil and earthly, that is to say, earthen?

St. Jerome, Commentary on Daniel, CHAPTER TWO

Matthew 5:45

(Verse 45) So that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? Therefore you are to be perfect, as your heavenly Father is perfect. If someone keeps the commandments of God, they become a child of God. Therefore, being a child is not by nature, but by his own choice.

Commentary on Matthew

Matthew 6:1

(Chapter 6, Verse 1) Be careful not to practice your righteousness in front of others to be seen by them. Otherwise, you have no reward from your Father in heaven. When you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. From all these things it is gathered that they are hypocrites who do anything in order to be glorified by men. It seems to me also that he who says to his brother: 'Let me remove the speck from your eye' (Matthew 7:4), does this for the sake of glory, in order to appear righteous himself. Therefore it is said to him by the Lord: 'Hypocrite, first remove the beam from your own eye.' Thus, not virtue but the motive for virtue has reward with God. If you veer slightly off the right path, it doesn't matter whether you go to the r…

(Chapter 6, Verse 1) Be careful not to practice your righteousness in front of others to be seen by them. Otherwise, you have no reward from your Father in heaven. When you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. From all these things it is gathered that they are hypocrites who do anything in order to be glorified by men. It seems to me also that he who says to his brother: 'Let me remove the speck from your eye' (Matthew 7:4), does this for the sake of glory, in order to appear righteous himself. Therefore it is said to him by the Lord: 'Hypocrite, first remove the beam from your own eye.' Thus, not virtue but the motive for virtue has reward with God. If you veer slightly off the right path, it doesn't matter whether you go to the right or to the left, because you have lost the true way.

Commentary on Matthew

Matthew 6:2-4

He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, as the hypocrites do.

A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues.

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

Matthew 6:3-4

(Vers. 3, 4.) But when you give alms, let not your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you.

Amen I say to you, they have received their reward. Not God's reward, but their own. For they have been praised by men, for whom they have exercised virtues.

Commentary on Matthew

Matthew 6:5-6

This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.

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

Matthew 6:6

(Verse 6) But when you pray, go into your room, close the door, and pray to your Father who is in secret. And your Father who sees in secret will reward you. This is simply understood, it teaches the listener to flee from vain glory in prayer. But it seems to me that this is more of a command, that we should pray to the Lord with our thoughts confined within our hearts and our lips closed, which we also read Anna did in the Book of Kings; Her lips, it says, were moving (1 Samuel 1:13).

Commentary on Matthew

Matthew 6:7-8

On this there starts up a heresy of certain Philosophers who taught the mistaken dogma, that If God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. (Epicureans.) To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty.

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

Matthew 6:7

(Verse 7.) But when praying, do not speak much, as the Gentiles do. For they think that they will be heard because of their many words. Therefore, do not be like them. If a Gentile speaks much in prayer, then a Christian should speak little. For God is not the listener of words, but of the heart. (Wisdom 1:6).

Commentary on Matthew

Matthew 6:8

(V. 8.) For your Father knows what you need before you ask him. So you will pray like this. In this place, a certain heresy arises, as well as a perverse doctrine of philosophers, who say: If God knows what we pray for, and before we ask, he knows what we need, then we speak in vain to the one who knows. To these it must be briefly answered, we are not storytellers, but askers. For it is one thing to tell the ignorant, another to ask the one who knows. In that, there is evidence; here, there is obedience. There, we faithfully indicate; here, we miserably beseech.

Commentary on Matthew