Περὶ τῶν μακαρισμῶν. Περὶ τοῦ μὴ φιλονεικεῖν πρὸς τὸν πλησίον. Περὶ τοῦ μὴ μοιχεύειν. Περὶ τοῦ μὴ ἀπολύειν τὴν γυναῖκα. Περὶ τοῦ μὴ ὀμόσαι ὅλως. Περὶ τοῦ τὰς ὕβρεις ἀνέχεσθαι, καὶ ἀντιστῆναι τῷ πονηρῷ. Περὶ τοῦ ἀγαπᾷν τοὺς ἐχθρούς.
De Beatitudinibus. Quod non liceat cum proximo contendere. Quod non liceat mæchari. Quod non liceat uxorem dimittere. Quod non liceat jurare omnino. Quod contumelias sustinere, el diabolo resistere oporteal. Quod oporteat etiam inimicos diligere.
Autuuksista. Ei saa riidellä lähimmäisensä kanssa. Ei saa huorata. Vaimoa ei saa hylätä. Ei saa lainkaan vannoa. Loukkausten kestämisestä ja pahan vastustamisesta. Vihollisten rakastamisesta.
« Ἰδὼν δὲ τοὺς ὄχλους, ἀνέβη εἰς τὸ ὄρος. » Διδάσκων ἡμᾶς μὴ κατ᾽ ἐπίδειξίν τι ποιεῖν, ἀναβαίνει εἰς τὸ ὄρος· ἐπεὶ γὰρ ἔμελλε διδάσκειν, παιδεύει ἡμᾶς τῶν ἐν μέσῳ ἀναχωρεῖν θορύβων, ὅταν διδάσκωμεν. « Καὶ καθίσαντος αὐτοῦ προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ.» Οἱ μὲν ὄχλοι διὰ τὰ θαύματα, οἱ δὲ μαθηταὶ διὰ τὰ διδάγματα προσέρχονται· ὅθεν καὶ μετὰ τὸ πληρῶσαι τὰ θαύματα, καὶ θεραπεῦσαι τὰ σώματα, θεραπεύει καὶ τὰς ψυχάς· ἵνα μάθωμεν, ἔτι καὶ ψυχῶν καὶ σωμάτων αὐτός ἐστι δημιουργός.
“Et cum vidisset turbas, ascendit in montem.” Docens nos nihil ad ostentationem esse faciendum, ascendit in montem. Quam loquidem autem docturus erat, erudit nos a media secedere turba, quando docemus. “Εt cum sedisset ipse, accesserunt ad eum discipuli ejus.” Aliæ quidem turbæ propter miracula, discipuli autem propter doctrinam accedunt, unde postquam curavit corpora, et fecit miracula, curat et animas: ut disca mus quod et animarum et corporum sit opifex.
“And seeing the crowds, He went up on the mountain.” He teaches us not to do things for show, so He ascends the mountain; for as He was about to teach, He instructs us to withdraw from the commotion when we are teaching. “And when He had sat down, His disciples came to Him.” The crowds come because of the miracles, but the disciples approach because of the teachings. Thus, after performing miracles and healing bodies, He also heals souls, so that we may learn that He is the creator of both souls and bodies.
“Nähtyään kansanjoukot, Hän nousi vuorelle.” Opettaakseen meitä olemaan tekemättä mitään näyttämisenhalusta, hän nousee vuorelle; sillä hän oli aikeissa opettaa ja opetti meitä vetäytymään hälinän keskeltä, kun aiomme opettaa. “Ja Hänen istuuduttuaan, Hänen opetuslapsensa tulivat Hänen luokseen.” Kansanjoukot tulivat ihmeiden vuoksi, opetuslapset taas opetusten; siten tehtyään ihmeitä ja parannettuaan ruumiit, hän parantaa myös sielut, jotta oppisimme, että hän on niin sielujen kuin ruumiidenkin luoja.
« Καὶ ἀνοίξας τὸ στόμα αὐτοῦ. » Διὰ τί πρόσκειται τὸ, « Άνοίξας τὸ στόμα αὐτοῦ;» φαίνεται γὰρ, ὅτι περιττόν ἐστιν. Άλλ’ οὐχί· καὶ μὴ ἀνοίγων γὰρ τὸ καὶ στόμα, ἐδίδασκεν. Πῶς; διὰ τοῦ βίου και τῶν θαυμάτων νῦν δὲ ἀνοίγων τὸ στόμα διδάσκει· « Ἐδίδασκεν αὐτοὺς, λέγων.» Οὐ τοὺς μαθητὰς μόνους, ἀλλὰ καὶ τὸν ὄχλον· ἄρχεται δὲ ἀπὸ τῶν μακαρισμῶν, ὥσπερ καὶ ὁ Δαυΐδ άπὸ μακαρισμοῦ ἥρξατο.
“Et aperto ore suo.” Quare additum est, aperto ore suo? Videtur quod superfluat. Minime: docuit enim etiam non aperiendo os suum: Quomodo? per vitam et miracula, nunc autem aperiens os, docet. “Docebat eos, dicens.” Non tantum discipulos, sed et turbam. Incipit autem a beatitudinibus, sicut et David a beatitudine incoepit.
“And He opened His mouth.” Why is it added, “He opened His mouth”? It seems unnecessary, but it is not. Even without opening His mouth, He taught. How? By His life and miracles. But now, by opening His mouth, He teaches with words. “And He taught them, saying.” He teaches not only His disciples but also the crowd. And He begins with the beatitudes, just as David also began with blessings.
“Ja Hän avasi suunsa.” Miksi on lisätty: “Hän avasi suunsa?”. Tämä vaikuttaa turhalta, mutta se ei ole: sillä hän opetti myös avaamatta suutaan. Kuinka? Elämällään ja ihmeillään, mutta nyt hän opettaa avaamalla suunsa. “ja opetti heitä, sanoen:” Ei vain oppilaitaan, vaan myös väkijoukkoa. Hän aloittaa autuuksista, aivan kuten Daavidkin aloittaa autuuksista.
« Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. » Τὴν ταπεινοφροσύνην προκαταβάλλεται ὥσπερ θεμέλιον. Ἐπεὶ γὰρ ἐκ τῆς ὑπερηφανίας έπεσεν ὁ ᾿Αδάμ, διὰ τῆς ταπεινοφροσύνης ἀνορθοῖ ἡμᾶς ὁ Χριστός· ἤλπισε γὰρ ’Αδάμ Θεός γενέσθαι. Οἱ συντετριμμένοι δὲ τῇ ψυχῇ, οὗτοι πτωχοὶ τῷ πνεύματι.
“Beati pauperes spiritu, quoniam illorum est regnum cœlorum: Primum modestiam et bumilitatem animi ceu fundamentum jacit. Nam quoniam propter superbiam Adam cecidit, per humilitatem erigit nos Christus, quandoquidem Deus fieri sperabat Adam. Contriti autem anima, sunt pauperes spiritu.
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” He begins with humility, as if laying the foundation. Since Adam fell through pride, Christ raises us up through humility. Adam had hoped to become like God. But those who are broken in soul, these are the poor in spirit.
“Autuaita ovat hengessään köyhät, sillä heidän taivasten valtakunta.” Hän asettaa nöyryyden perustaksi. Koska Adam lankesi ylpeydestä, Kristus nostaa meidät ylös nöyryyden kautta: Adamhan oli halunnut tulla Jumalaksi. Ne jotka ovat mieleltään särkyneitä, ovat hengessään köyhiä.
« Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. » Οἱ ἐπὶ τοῖς ἁμαρτήμασι πενθοῦντες, οὐχὶ ἐπί τινι τῶν βιωτικῶν· πενθοῦντες δὲ εἶπε, τουτέστιν, ἀεὶ καὶ οὐχ ἅπαξ· καὶ οὐχ ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων μόνον, ἀλλὰ καὶ ὑπὲρ τῶν τοῦ πλησίον. Παρακληθήσονται δὲ καὶ ἐνταῦθα· ὁ γὰρ πενθῶν δι᾽ ἁμαρτίαν, χαίρει πνευματικῶς· καὶ ἐκεῖ δὲ πολλῷ μᾶλλον.
“Beati qui lugent, quoniam ipsi consulationem accipient.” Qui propter peccata lugent, non propter temporalia; lugentes autem dixit, semper scilicet et non semel: et non pro nostris peccatis tantum, sed et propeccatis proximorum. Consolationem vero accipient et hic: qui enim luget propter peccata, gaudet spiritualiter: et illis quoque multo magis.
“Blessed are those who mourn, for they shall be comforted.” He refers to those who mourn over their sins, not for worldly matters. He says “those who mourn,” meaning continually and not just once, and not only for their own sins but also for the sins of their neighbor. They will be comforted both here, because the one who mourns for sin experiences spiritual joy, and even more so in the world to come.
“Autuaita ovat murehtivat, sillä heitä lohdutetaan.” Niitä, jotka murehtivat syntejään, eivät ajallisia asioita. “Murehtivat”, hän sanoo, eli ne jotka jatkuvasti murehtivat, eivätkä vain kerran ja eivät pelkästään omiaan, vaan myös läheistensä syntejä. Heitä lohdutetaan niin täällä, sillä se joka suree syntejään, iloitsee hengellisesti ja vielä enemmän siellä.
«Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.» Τινὲς γῆν, τὴν νοητήν φασιν, ἤτοι τὴν οὐρανόν· πλὴν ἀλλὰ καὶ τὴν γῆν ταύτην νόει. Ἐπεὶ γὰρ νομίζονται οἱ πραεῖς, καταπεφρενημένοι καὶ ἀποστερούμενοι τῶν ὑπαρχόντων, φησὶν, ὅτι μᾶλλον οὗτοι τὰ πάντα ἔχουσι. Πραεῖς δὲ εἰσιν, οὐχ οἱ μηδόλως ὀργιζόμενοι (οἱ τοιοῦτοι γὰρ ἀναίσθητοι), ἀλλ’ οἱ θυμὸν μὲν ἔχοντες, κρατοῦντες δὲ, καὶ ὅτε δὲῖ ὀργιζόμενοι.
Beati mites, quoniam ipsi hæreditatem accipient terræ. Aliqui spiritualem terram dicunt, cœlum videlicet : verum tu et hanc terram intellige; quoniam enim putantur uites, despecti el inoyes , dicit quod hi magis omnia habeant. Mi dus autem sunt , non qui prorsus non irascuntur, tales enim insipientes sunt et insensati, sed qui iræ quidem vim habent, continent tamen , et quando oportet irascuntur.
“Blessed are the meek, for they shall inherit the earth.” Some interpret the ‘earth’ as the noetic realm, that is, the heavens. However, also understand it as referring to this earth. For while the meek are often thought to be despised and deprived of worldly possessions, Christ says that these very people actually possess everything. The meek are not those who never get angry at all, such people would be insensible, but rather those who have anger but control it, and are rightly angered when it is necessary.
“Autuaita ovat sävyisät, sillä he perivät maan.” Jotkut tarkoittavat maalla hengellistä maata eli taivasta: ymmärrä sen tarkoittavan myös tätä maata. Sävyisien ajatellaan olevan halveksittuja ja vailla omaisuutta, mutta pikemminkin he omistavat kaiken. Sävyisiä eivät ole koskaan suuttumattomat (sillä hehän ovat tunteettomia), vaan heitä, joilla on kyky vihaan, mutta he hallitsevat sen ja suuttuvat, silloin kun se on tarpeen.
« Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. » Ἐπειδὴ μέλλει περὶ ἐλεημοσύνης εἰπεῖν, δείκνυσι πρῶτον, ὅτι δεῖ δικαιοσύνην μετιέναι, καὶ μὴ ἐξ ἁρπαγῆς ἐλεεῖν· μετὰ ἐπιθυμίας δὲ ἁπάσης δεῖ μετέρχεσθαι τὴν δικαιοσύνην· τὸ γὰρ, Πεινώντες καὶ διψώντες, ο τούτο σημαίνει. Ἐπειδὴ δὲ δοκοῦσιν οἱ πλεονέκται, εὔπορος εἶναι καὶ χορτάζεσθαι, φησὶν ὅτι οἱ δίκαιοι μᾶλλον καὶ ἐνταῦθα χορτασθήσονται, αὐτοὶ γὰρ ἔχουσι τὰ ἴδια μετὰ ἀσφαλείας.
“Beati qui esuriani et sitiunt justitiam, quoniam illi saturabuntur.” Quandoquidem de misericordia dicturus est, ostendit primom servandam justitiam, et eleemosynam non ex rapina dandam. Porro justitia omni cum alacritate exercenda est, quod significat cum dicit: Esurientes et sitientes. Quoniam autem avari quidam abundantes esse videntur et saturati, dicit quod justi magis hic satientur, quita propria secure possident.
“Blessed are those who hunger and thirst for righteousness, for they shall be filled.” Since Christ is about to speak of mercy, He first shows that one must pursue righteousness and not give alms from what is unjustly gained. One must seek after righteousness with all longing, for this is what ‘hunger and thirst’ signifies. Though the greedy seem prosperous and satisfied, Christ says that the righteous shall be truly filled, even here in this life, for they possess what is their own with security.
“Autuaita ovat ne, jotka isoavat ja janoavat oikeamielisyyttä, sillä he saavat täyttymyksen.” Koska Kristus aikoo puhua armahtavaisuudesta, hän osoittaa ensin, että on toimittava oikeamielisesti, eikä annettava almuja epäoikeudenmukaisesti hankitusta. On kaivattava oikeamielisyyttä täydestä sydämestä, sillä sitä tarkoittaa “isoaminen ja janoaminen”. Vaikka ahneilla vaikuttaa olevan paljon ja he vaikuttavat tyydytetyiltä, hän sanoo, että pikemminkin oikeamieliset saavat todellisen täyttymyksen, sillä heilä on omansa varmasti. [enimmäkseen latinasta ja englannista käännetty, katsottava tarkemmin Kreikasta.]
« Μακάριοι οἱ ἐλεήμονες· ὅτι αὐτοὶ ἐλεηθήσονται. » Οὐχὶ διὰ χρημάτων μόνον ἔστιν ἐλεεῖν, ἀλλὰ καὶ λόγου· κἂν μηδὲν ἔχῃς, διὰ δακρύων. Ἐλεηθήσονται δὲ, καὶ ἐνταῦθα παρὰ ἀνθρώπων· ὁ γὰρ χθὲς ἐλεήμων, ἐὰν ἀπορήσῃ σήμερον, παρὰ πάντων ἐλεηθήσεται· καὶ ἐκεῖ δὲ, παρὰ τοῦ Θεοῦ μειζόνως.
« Beati misericordes, quoniam ipsi misericordiam consequentur. » Non in solis divitiis est misericordia, sed in sermone: et si nihil habes, etiam in lacrymis. Misericordiam autem consequentur et hic ab hominibus: qui enim heri misericors fuit, etiam si hodie inops sit, ab omnibus misericordiam consequetur: et alibi, multo majorem a Deo
“Blessed are the merciful, for they shall receive mercy.” Mercy is not only shown through money but also through words, and even through tears if you have nothing else to give. The merciful will receive mercy, both here from people — because the one who was merciful yesterday, if in need today, will be shown mercy by all — and even more so there, from God.
“Autuaita ovat laupiaat, sillä heidät armahdetaan.” Ei pelkästään rahalla osoiteta laupeutta, vaan myös sanoilla: ja jos mitään ei ole, kyynelin. Heitä armahtavat täällä ihmiset, koska sitä joka oli laupias eilen, armahtavat kaikki puutteessaan tänään, ja Jumala vielä enemmän siellä.
« Μακάριοι καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. » Πολλοί εἰσιν οὔτε ἁρπάζοντες, ἀλλὰ καὶ μᾶλλον ἐλεοῦντες· πλὴν πορνεύουσι, καὶ ἀκάθαρτοι ἄλλως εἰσίν. ῾Ο γοῦν Χριστὸς κελεύει, μετὰ τῶν ἄλλων ἀρετῶν, καὶ καθαρούς, ἤτοι σώφρονας, εἶναι· οὐ μόνον τῷ σώματι, ἀλλὰ καὶ τῇ καρδίᾳ. Τοῦ ἁγιασμοῦ γὰρ, ἤτοι τῆς σωφροσύνης χωρίς, οὐδεὶς ὄψεται τὸν Κύριον. Ὅ σπερ γὰρ τὸ κάτοπτρον ἐὰν ᾗ καθαρὸν, τότε δέχεται τὰς ἐμφάσεις· οὕτω καὶ ἡ καθαρὰ ψυχὴ δέχεται ὄψιν θεοῦ, καὶ τὴν τῶν Γραφῶν γνῶσιν.
“Beati mundo corde, quomo Deum videbant.” Multi sunt nou rapientes, sed et misericordes, verumtamen scortantur, et alias immundi suut. At Christus jubet cum aliis virtutilus etiam mundos, hoc est, castos esse: non sulum corpore, seul et corule. Nam absque sanctificatione, Loc est, castitate, nullus videbit Deum. Sicut speeulum, si fuerit mundum, tunc accipit imagines, it: et anima pura faciem Dei, et Scripturarum scientiam suscipit.
“Blessed are the pure in heart, for they shall see God.” Many do not steal and may even be merciful, yet they fall into other impurities such as fornication or other forms of uncleanness. Christ commands us, along with other virtues, to be pure, that is, to be chaste—not only in body but also in heart. For without holiness, that is, chastity, no one will see the Lord. Just as a mirror receives reflections only when it is clean, so too a pure soul receives the vision of God and the understanding of the Scriptures.
“Autuaita ovat puhdassydämiset, sillä he saavat nähdä Jumalan.” Monet eivät varasta ja ovat laupiaitakin, mutta huoraavat ja ovat muuten epäpuhtaita. Muiden hyveiden lisäksi Kristus käskee meitä olemaan myös puhtaita, eli siveyttä: ei pelkästään ruumiiltamme, vaan myös sydämeltämme. Sillä ilman pyhyyttä, eli siveyttä, ei kukaan voi nähdä Jumalaa. Kuten peilikin heijastaa vain ollessaan puhdas, samoin puhdas sielu saa näyn Jumalasta ja ymmärtää kirjoitukset.
« Μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. » Οὐ μόνον οἱ εἰρηνεύοντες αὐτοὶ πρὸς πάντας, ἀλλὰ καὶ οἱ ἑτέρους στασιάζοντας κατ αλλάσσοντες. Εἰρηνοποιοί δέ εἰσι καὶ οἱ διὰ διδασκαλίας τοὺς ἐχθροὺς τοῦ Θεοῦ ἐπιστρέφοντες. Υἱοὶ δὲ Θεοῦ οἱ τοιοῦτοι. Καὶ γὰρ καὶ ὁ μονογενή; κατήλλαξεν ἡμᾶς τῷ Θεῷ.
“Beati pacifici, quoniam ipsi filii Del vocabuntur.” Non solum illi qui cum aliis pacem liabent, sed et qui seditiosos alios conciliant. Paci fici autem sunt et qui per doctrinam inimicos Dei convertunt, filii autem Dei fiunt tales. Etenim Unigenitus conciliavit uos Deo.
“Blessed are the peacemakers, for they shall be called sons of God.” This refers not only to those who live in peace with everyone but also to those who reconcile others who are in discord. Peacemakers also include those who, through teaching, turn the enemies of God back to Him. Such people are called sons of God, for even the only-begotten Son reconciled us to God.
“Autuaita ovat rauhantekijät, sillä heitä kutsutaan Jumalan pojiksi.” Eivät vaan ne jotka ovat rauhassa kaikkien kanssa, vaan ne jotka sovittavat riiteleviä keskenään. Rauhantekijöitä, ovat myös ne jotka ohjaavat Jumalan viholliset Hänen luokseen opetuksillaan. Sellaisia kutsutaan Jumalan pojiksi, sillä myös ainosyntyinen sovitti meidät Jumalan kanssa. [tämä pitää vielä hioa]
« Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης,ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. » Οὐ μόνοι οἱ μάρτυρες διώκονται, ἀλλὰ καὶ πολλοὶ ἕνεκεν τοῦ βοηθεῖν τοῖς ἀδικουμένοις, καὶ πάσης ἁπλῶςἀρετῆς δικαιοσύνη γὰρ, ἡ πᾶσα ἀρετή. Ἐπεὶ καὶ κλέπται καὶ φυγεῖς διώκονται, ἀλλ ’ οὐ μακάριοι.
Beati qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum colorum. ) Non soli martyres, seul et multi perse cutionem patiuntur, quia juvant injuria afflictos, el colorum . ) Non soli martyres, seul et multi persecutionem patiuntur, quia juvant injuria afflictos, el in summa omnem virtutem fovent. Justitia enim est omnis virtus. Fures autem et homicidæ, tametsi i etiam ipsi persecutionem patiantur, non sunt tamen benti.
“Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven.” This refers not only to martyrs but also to many others who are persecuted for helping the oppressed and for practicing any form of virtue. Righteousness here means all virtue, for even thieves and murderers are persecuted, but they are not blessed.
«Μακάριοί έστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωvos σιν. Πρὸς αὐτοὺς λοιπὸν τοὺς ἀποστόλουςἀποτείνετα:, δεικνὺς, ὅτι μάλιστα τῶν διδασκάλων ἴδιον, τὰ ὀνειδίζεσθαι. ο Καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ᾽ ὑμῶν ψευδόμενοι, ἕνεκεν ἐμοῦ. ὁ Οὐχ ὁ ἁπλῶς ὀνειδιζόμενος, μακάριος, ἀλλ’ ὅταν καὶ διὰ Χριστὸν, καὶ ψευδῶς. Ἐὰν δὲ μὴ τὰ δύο ταῦτα προσῇ, ἄθλιος ἐκεῖνος, ὡς πολλοὺς σκανδαλίζων.
Beati cstis, quanto exprobraverint et persecuti fuerint. › Ad ipsos apostolos dein ceps se convertit, ostendens quod maxime proprium sit doctoribus opprobria audire. Et dixerint omne malum verbum contra vos, mentientes propter me. › scd “Non simpliciter qui exprobratur beatus est, quando et propter Christum, et falso: si auteu duo hæc non affuerint, miser ille est, utpote multis existens offendiculo.
“Blessed are you when they insult you and persecute you.” This now refers specifically to the apostles, showing that it is especially characteristic of teachers to be insulted. “And say every evil thing against you falsely for my sake.” It is not simply the one who is insulted that is blessed, but when it is also for Christ’s sake and falsely. If these two conditions are not met, that person is wretched, causing scandal to many.
« Χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς.» Ἐπὶ τῶν ἄλλων οὐκ εἶπε μισθὸν πολύν· ἐνταῦθα δὲ, δεικνύων, ὅτι τὸ ὑπομεῖναι ὄνειδας, μέγα καὶ χαλεπώτατον. Πολλοὶ γὰρ καὶ ἀπηγχόνισαν ἑαυτούς. Καὶ ὁ Ἰὼβ δὲ τοὺς ἄλλους ὑπομείνὰς πειρασμοὺς, τότε μάλιστα ἐταράχθη, ὅτε ὠνείδιζον αὐτῷ οἱ φίλοι, ὡς δ᾽ ἁμαρτίας πάσχοντι.
« Οὔτω γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. » Ἵνα μὴ ὑπονοήσωσιν οἱ ἀπόστολοι, ὅτι διὰ τὸ ἐναντία τινὰ διδάσκειν, διωχθήσονται, παραμυθεῖται αὐτοῦς, λέγων, ὅτι Καὶ οἱ πρὸ ὑμῶν προφῆται δι᾽ ἀρετὴν ἠλαύνοντο· ὥστε παραμυθίαν ἔχετε τὰ ἐκείνων πάθη.
“Gaudete et exsulate, quoniam merces vestra multa est in cœlis.” Cum de aliis loqueretur, non dixit mercedem multam: hic autem ostendit, quod sustinere opprobrium, magnum sit et gravissimum. Multi enim suspenderunt seipsos. Et Job, quamvis sustinebat multas tentationes alias, tunc tamen maxime turbabatur, cum exprobraren ei amici quasi propter peccata sua pateretur. “Sio enim persecuti sunt prophetas, qui ante vos fuerunt.” Ut ne suspicentur apostoli, quod persecutionem patiantur eo quod contraria quæedlin docuerint: consultur eos, dicens, Quia et ante vos prophetis propter virtutem hoc accidit, unde illorum passiones vos consolari debent.
“Rejoice and be exceedingly glad, for great is your reward in heaven”. For the other beatitudes, He did not speak of a great reward, but here He shows that enduring insults is a great and most difficult thing. Many have even hanged themselves because of insults. And Job, who endured other trials, was especially troubled when his friends insulted him, as if he were suffering because of sin.
“For so they persecuted the prophets who were before you.” So that the apostles would not think they would be persecuted for teaching something contrary, He comforts them by saying that even the prophets before them suffered persecution because of their virtue, so they can take comfort in their sufferings.
“Iloitkaa ja riemuitkaa, sillä teidän palkkanne on suuri taivaissa”. Muiden autuuksien kohdalla hän ei puhu suuresta palkasta, mutta tässä hän näyttää, että loukkausten kestäminen on suurta ja mitä vaikein asia. Monet ovat hirttäneet itsensä. Job, joka kesti muita kiusauksia, oli erityisen harmissaan kun hänen ystävänsä pilkkasivat häntä, sanoen että hän kärsii syntiensä vuoksi.
“sillä niin he vainosivat profeettojakin ennen teitä.” Jotteivat apostolit luulisi, että heitä vainotaan vastakkaisen opetuksen vuoksia, hän lohduttaa heitä sanoen, että profeettojakin vainottiin hyveen vuoksi, joten he voivat lohduttautua heidän kärsimyksillään.
« Ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς. » Οἱ μὲν προφῆται εἰς ἓν ἔθνος ἀπεστάλησαν. Υμεῖς δὲ τῆς γῆς ἁπάσης ἐστὲ τὸ ἅλας, διὰ τῆς διδασκαλίας καὶ τῶν ἐλέγχων στύφοντες τοὺς χαύνους, ἵνα μὴ γεννήσωσι τοὺς ἀτελευτήτους σκώληκας· ὥστε μὴ ἀποβάλητε τὴν στρυφνότητα τῶν ἐλέγχων, κἂν ἐνειδίζησθε, κἂν διώκησθε. Διό φησιν· « Ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνο ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βλη θῆναι ἔξω, καὶ καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων.» γὰρ διδάσκαλος ἐὰν μωρανθῇ, τουτο ἐστιν, εἰ οὐκ ἐλέγχει καὶ στύφει, ἀλλὰ χανωθῇ,
Vos estis sal terræ. › Prophetæ ad unam gentem missi sunt, vos autem totius terræ salestis, mordentes et condientes doctrina et re · prehensionibus dissolutos, ut non pafiant veruues perpetuos: propterea ne abjiciatis mordacitatem reprehensionum, etiamsi persecutionem patiamim, et vobis exprobrent. Ileo dicit: . Quod si sil infa tuatus fuerit, in quo salietur? ad nihil -valet ultra, nsit projiciatur foras, et conculcetur ab homi milus , » Si doctor enim infatuatus fuerit, hoc est, Ο si non arguit et constringit, sed mollis est et laxus,
“You are the salt of the earth.” The prophets were sent to one nation, but you are the salt of the entire earth. Through your teaching and reproofs, you preserve those who are foolish, so that they do not give birth to the unending worms. Therefore, do not lose the sharpness of your reproofs, even if you are insulted or persecuted. For this reason, He says:
“But if the salt loses its flavour, with what shall it be salted? It is good for nothing anymore, except to be thrown out and trampled underfoot by men.” For if the teacher loses their flavour, that is, if they do not reprove and preserve, but become foolish, how will they be corrected? Thus, they are cast out from the dignity of teaching and trampled upon, meaning they are despised.
“Te olette maan suola.” Profeetat lähetettiin yhdelle kansalle, mutta te olette koko maan suola.