(1a) He says, therefore: I have said that the crowds followed him. Seeing the crowds, Jesus went up on the mountain . This text can be understood in two ways:
First, in the way: He went up to teach the crowds and not to flee. Hence Chrysostom says that as an artisan, seeing the material ready, likes to work, so the priest likes to preach, when he sees the congregation assembled; and therefore, he went up : "I will thank you in the great congregation" (Ps 35:18).
Or in this way: he went up , fleeing the crowds, so that he might more securely teach the disciples: "The words of the wise are heard in silence" (Sir 21:17).
It should be noted that Christ is said to have had three refuges: for sometimes he fled to the mountain, as it says here and in John (8:7): "Jesus went to the Mount of Olives"; sometimes to a ship: "Getting into one of the boats" (Lk 5:3); thirdly, into the desert: "Come away by yourselves to a lonely place" (Mk 6:31). These are quite suitable, for man can find refuge in God in three ways:
in the protection afforded by God's loftiness, which is signified by the mountain: "Those who trust in the Lord are like Mount Zion" (Ps 125:1).
In the society of the Church, which is designated by the ship: "Jerusalem, built as a city, which is bound firmly together" (Ps 122:3).
In the solitude of religion, which is signified by the desert, through contempt for temporal things: "I will bring her into the desert, and speak tenderly to her" (Hos 2:14); "I would wander afar, I would dwell in solitude" (Ps 55:7).
He went up on the mountain for five reasons:
First, to show his greatness, for he is the mountain about which Ps 68 (v. 15) "O mighty mountain, mountain of Bashan."
Secondly, to show that the teacher of this doctrine ought to rise to eminence of life: "Get you up to a high mountain, you who instruct Zion" (Is 40:9).
The third reason was to show the dignity of the Church, to which the doctrine is proposed: "The mountain of the house of the Lord shall be established as the highest of the mountains" (Is 2:2).
Fourthly, to show the perfection of this doctrine, because it is most perfect: "Your righteousness is like the mountains of God" (Ps 37:6).
Fifthly, that it might agree with the old legislation, which was given on a mountain (Ex c. 19 and c. 24).
(1b) Then the hearers are mentioned: When he sat down, his disciples came to him . Two things can be noted in his sitting: humiliation: "You know when I sit down" (Ps 139:2). When he was in the loftiness of divine majesty, his doctrine could not be grasped; but men began to grasp it when he humbled himself. Or this pertains to the dignity of his office of teacher: "The Scribes and Pharisees sit on Moses' seat" (Mt 23:2). For leisure is required for the study of wisdom. His disciples came to him , not only in body but in mind: "Look to him and be enlightened" (Ps 34:5); "So they followed in your steps, receiving direction from you" (Dt 33:3). And note that when the Lord preached to the multitude, he stood: "He came down with them and stood in a level place" (Lk 6:17); but here, when he taught the disciples, he sat. From this arose the custom that one preaches to the crowds standing, but sitting to religious.
(2) He opened his mouth and taught them . By saying, he opened , is signified that for a long time previously he had been silent. And it shows that he was about to make a great and long sermon, as Augustine says. Or that he was about to utter great and profound things; for men were wont to do that: "After this, Job opened his mouth and cursed the day of his birth" (Jb 3:1). He says, his , for previously he had opened the mouth of the prophets: "Wisdom opened the mouth of the dumb and made the tongues of babes speak clearly" (Wis 10:21); for he is the wisdom of the Father
But here a question arises: for many statements of this sermon are also presented in Luke (6:20ff). But there seems to be contrariety between the one and the other, as is clear from the text. Augustine presents two solutions to this: one is that this sermon is distinct from that; for he first went up the mountain to give this sermon to disciples and later came down to find a crowd assembled, to whom he gave the same sermon in summary form. The latter is what Luke recorded. Or it might be that there was one mountain, which had a plateau on the side and this plateau was atop a small mountain. Hence, the Lord went up the mountain, i.e., the plateau of that mountain. First, he went up higher and assembled the disciples. Then he chose 12 apostles. Later, he descended and found a crowd assembled. When the disciples joined them, he sat down and gave that sermon to the crowd and to the disciples. And this seems to be correct, because Matthew says at the end of the sermon (7:28) that the crowds were astonished at his teaching. Yet, whichever way it is taken, there is no contrariety.
5—2
Mt 5:3-12
3. Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4. Blessed are the meek: for they shall possess the land. 5. Blessed are they that mourn: for they shall be comforted. 6. Blessed are they that hunger and thirst after justice: for they shall have their fill. 7. Blessed are the merciful: for they shall obtain mercy. 8. Blessed are the clean of heart: they shall see God. 9. Blessed are the peacemakers: for they shall be called the children of God. 10. Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven. 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.
After giving a brief title to the doctrine of Christ, the evangelist now presents the doctrine itself and its effect, namely, the crowd's astonishment. But it should be remarked that, according to Augustine, the whole perfection of our life is contained in that sermon of the Lord. He proves this by the fact that it mentions the end to which it leads, namely, a promise. But what man chiefly desires is happiness. Hence, the Lord does three things here: first, he mentions the reward attained by those who accept this doctrine; secondly, he lays down precepts (v. 17); thirdly, he teaches how one can arrive at observing them (v. 20).
In regard to the first he does two things, because some are only observers of this doctrine, and others ministers: first, therefore, he describes the happiness of those who observe it; secondly, of its ministers (v. 11).
It should be noted that many things are presented here about the beatitudes; but no one could have spoken so exactly in the Lord's words, that he would attain the Lord's purpose. Yet it should be known that all complete happiness is included in those words: for all men seek happiness, but they differ in judging about happiness; and therefore, some seek this and some that. But we find four opinions about happiness (or beatitude):
Some believe that it consists only in external things, i.e., in an affluence of temporal things: "Happy the people to whom such blessings fall" (Ps 144:15);
others, that it consists in man's satisfying his own will; hence, we say: "Happy the man who lives as he wishes." (Ec 3:12): "I know there is nothing better for them than to be happy."
The third say that happiness consists in the virtues of the active life;