Matthew 7:28-29

Ver 28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29. For he taught them as one having authority, and not as the Scribes.

Gloss, non occ.: Having related Christ's teaching, he shews its effects on the multitude, saying, "And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine."

Rabanus: This ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that "the multitude wondered," either signifies the unbelieving in the crowd, who were astonished because they did not believe the Saviour's words; or is said of them all, in that they reverenced in Him the excellence of so great wisdom.

Pseudo-Chrys.: The mind of man when satisfied reasonably brings forth praise, but when overcome, wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained rather to Christ's glory than to their faith, for had they believed on Christ, they would not have wondered. For wonder is raised by whatever surpasses the appearance of the speaker or actor; and thence we do not wonder at what is done or said by God, because all things are less than God's power. But it was the multitude that wondered, that is the common people, not the chief among the people, who are not wont to hear with the desire of learning; but the simple folk heard in simplicity; had others been present they would have broken up their silence by contradicting, for where the greater knowledge is, there is the stronger malice. For he that is in haste to be first, is not content to be second.

Aug., de Cons. Evan., ii, 19: From that which is here said, He seems to have left the crowd of disciples - those out of whom He chose twelve, whom He called Apostles - but Matthew omits to mention it. For to His disciples only, Jesus seems to have held this Sermon, which Matthew recounts, Luke omits. That after descending into a plain He held another like discourse, which Luke records, and Matthew omits. Still it may be supposed, that, as was said above, He delivered on and the same Sermon to the Apostles, and the rest of the multitude present, which has been recorded by Matthew and Luke, in different words, but with the same truth of substance; and this explains what is here said of the multitude wondering.

Chrys., Hom. xxv: He adds the cause of their wonderment, saying, "He taught them as one having authority, and not as the Scribes and Pharisees." But if the Scribes drove Him from them, seeing His power shewn in works, how would they not have been offended when words only manifested His power? But this was not so with the multitude; for being of benevolent temper, it is easily persuaded by the word of truth. Such however was the power wherewith He taught them, that it drew many of them to Him, and caused them to wonder; and for their delight in those things which were spoken they did not leave Him even when He had done speaking; but followed Him as He came down from the mount. They were mostly astonished at His power, in that He spoke not referring to any other as the Prophets and Moses had spoken, but every where shewing that He Himself had authority; for in delivering each law, He prefaced it with, "But I say unto you."

Jerome: For as the God and Lord of Moses himself, He of His own free will either added such things as seemed omitted in the Law, or even changed some; as above we read, "It was said by them of old.... But I say unto you." But the Scribes only taught the people what was written in Moses and the Prophets.

Greg., Mor., xxiii, 13: Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren.

Hilary: Or; They measure the efficacy of His power, by the might of His words.

Aug., Serm. in Mont. ii, 40. i. 10. et. seq.: This is what is signified in the eleventh Psalm, "I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times." [Psalms 12:5-6]

The mention of this number admonishes me here to refer all these precepts to those seven sentences that He placed in the beginning of this Sermon; those, I mean, concerning the beatitudes. For one to be angry with his brother, without cause, or to say to him, Racha, or call him fool, is a sin of extreme pride, against which is one remedy, that with a suppliant spirit he should seek pardon, and not be puffed up with a spirit of boasting.

"Blessed," then, "are the poor in spirit, for theirs is the kingdom of heaven." He is consenting to his adversary, that is, in shewing reverence to the word of God, who goes to the opening His Father's will, not with contentiousness of law, but with meekness of religion, therefore, "Blessed are the meek, for they shall inherit the earth."

Also, whosoever feels carnal delight rebel against his right will, will cry out, "O wretched man that I am! who shall deliver me from the body of this death?" [Romans 7:24] And in thus mourning he will implore the aid of the counsoler, whence, "Blessed are they that mourn, for they shall be comforted."

What is there that can be thought of more toilsome than in overcoming an evil practice to cut off those members within us that hinder the kingdom of heaven, and not be broken down with the pain of so doing? To endure in faithful wedlock all things even the most grievous, and yet to avoid all accusation of fornication. To speak the truth, and approve it not by frequent oaths, but in probity of life.

But who would be bold to endure such toils, unless he burned with the love of righteousness as with a hunger and thirst? "Blessed," therefore, "are they that hunger and thirst, for they shall be filled." Who can be ready to take wrong from the weak, to offer himself to any that asks him, to love his enemies, to do good to them that hate him, to pray for them that persecute him, except he that is perfectly merciful?

Therefore, "Blessed are the merciful, for they shall find mercy." He keeps the eye of his heart pure, who places the end of his good actions not in pleasing men, nor in getting those things that are necessary to this life, and who does not rashly condemn any man's heart, and whatever he gives to another gives with that intention with which he would have others give to him. "Blessed," therefore, "are the pure in heart, for they shall see God." It must needs be moreover, that by a pure heart should be found out the narrow way of wisdom, to which the guile of corrupt men is an obstacle; "Blessed are the peaceful, for they shall be called the sons of God." But whether we take this arrangement, or any other, those things which we have heard from the Lord must be done, if we would build upon the rock.