The Ignatius Catholic Study Bible New Testament (25 page)

4:18-22 fishermen:
A common Galilean occupation. Matthew emphasizes the promptness of the disciples' response to Jesus
(Immediately
4:20, 22). Three of them—Peter, James, and John—enjoyed a special relationship with him (17:1; 26:37). • God's New Covenant grace builds upon, perfects, and elevates our human nature. The natural skills of these fishermen are thus raised to a new and spiritual level by grace, enabling them to gather souls for the kingdom as missionaries in the Church. 
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4:23 synagogues:
Buildings for Jewish worship, prayer, and instruction in the Scriptures. They also served a more general function as community centers within rural villages. Assemblies were held on the Sabbath (in the evening) and the liturgy centered on the proclamation and explanation of the Hebrew Bible. Since these are unmentioned in the OT, the origin of the synagogue is uncertain. Their beginning may be linked with teaching centers in the 48 Levitical cities (Num 35:1-8) or to the return of the Jewish exiles from Babylon in the sixth century
B.C.
Since Jewish males were required to travel to the Jerusalem Temple only three times annually (Deut 16:16), the synagogue was a complementary site for non-sacrificial worship and education during the remainder of the year. 
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4:25 Decapolis:
Literally, the "ten cities". These were predominantly Gentile cities in Palestine, and most were located east of the river Jordan. They are known for their distinctive Hellenistic (Greek) architecture. 
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5:1-7:29
The Sermon on the Mount encapsulates the Law of the New Covenant. It is a collection of Jesus' teachings on Christian living and his perfection of Old Covenant moral laws (5:17). As the first of five discourses in Matthew (see outline), the sermon envisions our heavenly destiny based on acceptance or rejection of Jesus and his teaching (CCC 1965-68). 
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5:1 on the mountain:
The setting recalls the giving 5 of the Law on Mt. Sinai (Ex 19-24). However, Moses brought the Law down the mountain to the people, whereas Jesus delivers his teaching to disciples who have come up the mountain. • The mountain signifies the higher precepts of righteousness, for the precepts given to Israel were lower. God gave lesser laws to those requiring the bonds of fear, but higher laws to those ready to be set free by love. The higher precepts are for the kingdom of heaven, just as the lower precepts were for a kingdom on earth (St. Augustine,
On the Sermon on the Mount
1, 1, 2).
he sat down:
The posture of a Jewish rabbi speaking with authority (cf. 23:1-2; Jn 8:2). 
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Word Study

Blessed
(
Mt 5:3-10
)

Makarios
(Gk.): An adjective meaning "fortunate" or "blessed". It is found 13 times in Matthew and 37 times elsewhere in the NT. The term is not used as an invocation of God's blessing but as a declaration that a person has either received a blessing from God (Mt 16:17; Rom 4:7) or can expect to receive his blessing in the future (Jas 1:12; Rev 14:13; 22:14). This distinction has its roots in the OT, where
wisdom
beatitudes congratulate those who enjoy divine benefits and favorable circumstances in the present (Job 5:17; Prov 3:13; Sir 25:8-9) and
eschatological
beatitudes promise the rewards and consolations of God in the future (Ps 1:1-6; Is 30:18; Dan 12:12). The beatitudes of the Sermon on the Mount are of the latter type, for they announce that the blessings of the New Covenant will be fully realized in heaven. Some do promise blessings that are partly enjoyed in this life, but all of them look beyond the struggles and hardships of this life to the eternal blessedness of the life to come (Mt 5:11-12).

5:3 the poor in spirit:
Those who recognize their need for God and his grace. Unattached to this world, they find their security in the Lord and rely on his mercy rather than their merits or material wealth. The spiritually poor can also be economically poor, for these are often rich in faith (Jas 2:5). Full possession of the
kingdom
will be theirs at the final Judgment (Mt 25:34) (CCC 2544-47).
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5:4 those who mourn:
Those who lament the present state of this life. This includes weeping for sins as well as the grief that comes when the saints are made to suffer for their faith. In the life to come, they will be
comforted
by God, who wipes away every tear (Rev 7:17). 
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5:5 the meek:
Those who appear powerless and insignificant in the eyes of the world. Far from being weak, however, the meek possess an inner strength to restrain anger and discouragement in the midst of adversity. Meekness is exemplified in the life of Moses (Num 12:3) and especially Jesus (11:29; 21:5). In the end, the meek will
inherit the earth
(or "the land" as in Ps 37:11). This refers either to heaven itself, envisioned as a new Promised Land (Heb 11:16), or to the new creation that is to come (Rom 8:21; Rev 21:1). 
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5:6 those who hunger and thirst:
Those who yearn to live rightly according to the will of God. Their first priority is to seek the Lord's kingdom and
righteousness
(6:33) as the most necessary sustenance of life (cf. Jn 4:34). Ultimately, they will be
satisfied
by God in eternal life (25:46). 
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5:7 the merciful:
Those who imitate the Father's mercy (Lk 6:36) by extending forgiveness to others (Mt 18:21-22, 33). The merciful are patient and understanding in bearing with others' faults, and they are generous in aiding the needy by works of charity and compassion (6:2-4; 25:34-40). When the final Judgment comes, they will receive the
mercy
that lasts forever (6:14; Jas 2:13) (CCC 2447). 
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5:8 the pure in heart:
Those who act with integrity and serve the Lord unselfishly. In biblical terms, the heart is the hidden center of the person where one's thoughts, words, actions, and emotions are said to originate. A pure heart is undefiled by evil and lustful thoughts (5:27-30; 15:18-20) and finds its true treasure in heaven (6:19-21). In eternity, the pure in heart will
see God
as the angels do even now (18:10; 1 Cor 13:12; Rev 22:4). Catholic theology calls this unmediated union with God in heaven the Beatific Vision (CCC 2517-19).

5:9 the peacemakers:
Those who sow peace in the world (Jas 3:18). Partly, this means striving to live at peace with others (Heb 12:14); ultimately, it means sharing the gospel so that others can be reconciled with God and live in the peace of Christ (Rom 5:1; Phil 4:7). Peacemakers will be called
children of God
(Mt 5:45). The gift of divine sonship is both a present possession of believers (Rom 8:14-16; 1 Jn 3:1) and a future hope linked with the resurrection of the body (Rom 8:23) and the glory of eternal life (Rev 21:7) (CCC 2305). 
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5:10 those who are persecuted:
Those who are slandered, abused, or oppressed for their public witness to Christianity. They are targets of the world's hatred (Jn 15:18-19) because of their commitment to the righteousness of the gospel (1 Pet 3:14). Persecuted disciples can expect a great reward in the coming
kingdom of heaven
(Mt 5:12). 
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5:13-14
Two illustrations show that disciples must be true to their calling lest they render themselves useless for the kingdom. Being the
salt of the earth,
they are to season and preserve the world with peace (Mk 9:50) and gracious speech (Col 4:5). Being the
light of the world,
they are to bear witness to Jesus and his message (Jn 1:9; 8:12). • Both images have links with the OT. Salt is associated with the covenant of priesthood made with Aaron and his descendants (Num 18:19) as well as the covenant of kingship made with David and his descendants (2 Chron 13:5). Light is associated with the OT vocation of Israel to make the truth and justice of God shine out to all nations (Is 42:6; 49:6). 
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5:14 a city set on a hill:
An allusion to Jerusalem on Mt. Zion. It is a visible sign of the eternal city that awaits the saints in heaven (Gal 4:26; Heb 12:22; Rev 21:2). 
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5:16 your Father:
Earlier chapters make no mention of the Fatherhood of God. In the Sermon on the Mount, however, Jesus calls God "Father" a total of 17 times (chaps. 5-7). • God's Fatherhood is the deepest mystery of his identity; from eternity he fathers a divine Son (Jn 1:1), and throughout history he adopts us as his children in Christ (Jn 1:12; Gal 4:4-7). 
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5:17 the law and the prophets:
A shorthand expression for the entire OT.
to fulfil them:
Jesus completely fulfilled the Mosaic Law and OT prophecies (1:23; 2:6, 15; 4:15-16; Lk 24:44-47). The Greek word translated
fulfil
means "to make complete". The New Covenant thus includes and concludes the Old Covenant; it both perfects it and transforms it. While sacrificial laws of the OT expired with the sacrifice of Jesus, the moral Law (Ten Commandments, etc.) was retained and refined (5:21, 27, 43; 19:17). In the Christian life, the power of God's Spirit is necessary if we are to obey the Law and grow in holiness (cf. Rom 8:4; CCC 577-81, 1967). 
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