Exegetical and Hermeneutical Commentary of Matthew 5:2
And he opened his mouth, and taught them, saying,
2. And he opened his mouthasolemn way of arousing the reader’s attention, and preparing him forsomething weighty. (Job 9:1;Act 8:35; Act 10:34).
and taught them, sayingasfollows.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he opened his mouth,…. He spoke with a clear and strong voice, that all the people might hear him; and with great freedom, utterance, and cheerfulness, and things of the greatest moment and importance;
and taught them; not his disciples only, but the whole multitude, who heard him with astonishment; see Mt 7:28. Some things in the following discourse are directed to the disciples in particular, and others regard the multitude in general.
Fuente: John Gill’s Exposition of the Entire Bible
Taught them (). Inchoative imperfect, began to teach. He sat down on the mountain side as the Jewish rabbis did instead of standing. It was a most impressive scene as Jesus opened his mouth wide and spoke loud enough for the great throng to hear him. The newly chosen twelve apostles were there, “a great number of disciples and a great number of the people” (Lu 6:17).
Fuente: Robertson’s Word Pictures in the New Testament
Taught [] . The imperfect signifies began to teach.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he opened his mouth,” (kai anoiksas to stoma autou) “And opening his mouth, he taught them,” as a public teacher, deliberately, in language they could understand. As the ten commandments were given to Moses for Israel as a standard of morals, ethics, and spiritual guidance, Exo 20:1-17, so the sermon on the mount was delivered by Jesus to His church to set forth the basic moral, ethical, and spiritual standards for Christians in the church, Mat 5:1 to Mat 7:29.
2) “And taught them, saying,” (edidasken autous legon) “He instructed them, saying;” Note, 1) First, The “them” whom He taught was not a mixed multitude, 2) Second, it was not the sum total of all religions He addressed, 3) Third, it was not all professed believers which protestantism calls “the true church” of “The kingdom of heaven.” The disciples who came to Him where His disciples, not Moses’ disciples, or John’s disciples, but “His disciples” who then had already come to constitute His church.
Fuente: Garner-Howes Baptist Commentary
2. Opening his mouth. This redundancy of expression ( πλεονασμὸς) partakes of the Hebrew idiom: for what would be faulty in other languages is frequent among the Hebrews, to say, He opened his mouth, instead of, He began to speak. Many look upon it as an emphatic mode of expression, employed to draw attention to any thing important and remarkable, either in a good or bad sense, which has been uttered: but as some passages of Scripture countenance an opposite view, I prefer the former exposition. I shall also dismiss the ingenious speculation of those, who give an allegorical turn to the fact of our Lord teaching his disciples on a mountain, as if it had been intended to teach them to elevate their minds far above worldly cares and employments. In ascending the mountain, his design rather was to seek a retreat, where he might obtain relaxation for himself and his disciples at a distance from the multitude.
Now let us see, in the first place, why Christ spoke to his disciples about true happiness. We know that not only the great body of the people, but even the learned themselves, hold this error, that he is the happy man who is free from annoyance, attains all his wishes, and leads a joyful and easy life. At least it is the general opinion, that happiness ought to be estimated from the present state. (361) Christ, therefore, in order to accustom his own people to bear the cross, exposes this mistaken opinion, that those are happy who lead an easy and prosperous life according to the flesh. For it is impossible that men should mildly bend the neck to bear calamities and reproaches, so long as they think that patience is at variance with a happy life. The only consolation which mitigates and even sweetens the bitterness of the cross and of all afflictions, is the conviction, that we are happy in the midst of miseries: for our patience is blessed by the Lord, and will soon be followed by a happy result.
This doctrine, I do acknowledge, is widely removed from the common opinion: but the disciples of Christ must learn the philosophy of placing their happiness beyond the world, and above the affections of the flesh. Though carnal reason will never admit what is here taught by Christ, yet he does not bring forward any thing imaginary, — as the Stoics (362) were wont, in ancient times, to amuse themselves with their paradoxes, — but demonstrates from the fact, that those persons are truly happy, whose condition is supposed to be miserable. Let us, therefore remember, that the leading object of the discourse is to show, that those are not unhappy who are oppressed by the reproaches of the wicked, and subject to various calamities. And not only does Christ prove that they are in the wrong, who measure the happiness of man by the present state, because the distresses of the godly will soon be changed for the better; but he also exhorts his own people to patience, by holding out the hope of a reward.
(361) “ Par l’estat de la vie presente;” — “by the state of the present life.”
(362) Stoics were an ancient sect of philosophers, and received their name from the Stoa, ( στοὰ,) or portico, in which Zeno, their master, delivered his instructions. The paradoxes referred to by Calvin are such as the following: that the distinction between pleasure and pain is imaginary; that happiness does not at all depend on outward circumstances; and that whoever chooses to acquire an absolute command over his passions may make himself perfectly happy in the present life. — Ed.
Fuente: Calvin’s Complete Commentary
2. Opened his mouth The phrase expresses the importance of the utterance. The Orientals, especially the Hindoos, when narrating the commands or precepts of some god, hero, or teacher, use the phrase, he opened his mouth, as a formula of high dignity. They use for the word opened, not the ordinary term for opening a door, but the term that designates the opening or expanding of a flower. Saying This word implies that the following is a substantial summary of his discourse.
The discourse itself has been treated too much by commentators as a mere series of sentiments and maxims, with little plan or symmetry as a whole. If we mistake not, there exists a true order of parts, not formally announced or artificially studied, but naturally arising from the true position of the discourse. Tholuck and Stier have both given plans of the discourse, founded on their own analyses. My own plan differs wholly from either, being, as I conceive, more simple, true, and accordant with the position of the sermon as a platform amid surrounding religious systems.
The discourse, as a programme of the principles of the New Testament dispensation, is clearly distinguishable into three parts, and the following may be given as its outline:
PLAN.
I. CHRISTIAN PIETY, AS DISTINGUISHED FROM IRRELIGION. Mat 5:3-16.
1 . Nine benedictions upon humility, penitence, meekness, aspirations after goodness, mercy, purity, peacemaking, and holy suffering for righteousness’ sake. 3-12.
2 . Woes pronounced upon contrary traits. Luk 6:24-26.
3 . Active duties enjoined upon the blessed ones. 13-16.
II. CHRISTIAN PIETY, AS DISTINGUISHED FROM JUDAISM. Mat 5:17; Mat 6:19.
1 . Is the completion of pure Judaism. 17-20.
2 . Distinguished from degenerate Judaism, in regard to (1.) angry passions, (2.) sexual purity, (3.) oaths, (4.) conciliation, (5.) moral love, (6.) sincerity in alms, prayer, and fasting. Mat 5:20 to Mat 6:18.
III. CHRISTIANITY, AS DISTINGUISHED FROM GENTILISM. Mat 6:19 to Mat 7:27.
1 . Supreme trust in God our provident Father. Mat 6:19-34.
(1.) The earth-treasures must not come into competition with the heavenly treasures. 19-23.
(2.) The world-god must not stand in competition with our heavenly Father. 24-34.
2 . Supreme reverence for God as our adjudging Father.
Mat 7:1-27.
(1.) Usurp not his place as Judge. Mat 7:1-6.
(2.) Confide in his more than earthly paternity. 7-12.
(3.) Enter the narrow way to him, avoiding all false guides. 13-20.
(4.) Profession no assurance before his judgment-bar. 21-23.
(5.) We stand or fall in judgment, only by obedience to Christ’s words. 24-27.
Fuente: Whedon’s Commentary on the Old and New Testaments
A solemn and dramatic description of the beginning of a weighty discourse:
v. 2. And He opened His mouth and taught them, saying. It was a confidential, awe-inspiring communication of the great Teacher which the evangelist records, Job 3:1; Dan 10:16; Psa 78:2. A well-prepared, carefully outlined discourse is given, in which reference to existing deplorable conditions was made with utter fearlessness. “That also, as stated above, belongs to a preacher that he does not keep his mouth closed, and not only publicly performs his office that everyone must keep silence and permit him to come forth as one that has divine right and command, but also opens his mouth cheerfully and confidently, that is, to preach the truth and what is committed to him; not keep silence or speak indistinctly, but without dread and terror confess and speak plainly, without regarding or sparing any one’s person, let it strike whom or what it will. ” Jesus taught them, not only His disciples, but all whom His voice would reach. It was teaching that He gave them, not preaching; Jesus is here the Master and Teacher, not the Evangelist and Prophet.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 5:2. And he opened his mouth This phrase denotes speaking in a solemn and authoritative manner, intimating the importance of what is going to be delivered, and is not always used as a pleonasm. Comp. Jdg 11:35-36. Job 3:1; Job 33:2. Mat 13:35. Act 8:35; Act 10:34. In order to enter into the beauty of this discourse, it is necessary to consider it as addressed not merely to the apostles, but to Christ’s disciples in general, and to vast numbers of people, who, affected with the sight or fame of his miracles, were now assembled around him; probably expecting that he would immediately declare himself the Messiah, and full of those false notions of his kingdom which so generally prevailed. Dr. Blair, in his excellent discourses on this sermon, has shewn beyond all others, how directly the beginning of it is levelled against these prejudices; calculated, as the whole of it is, to correct those erroneous notions of the Messiah’s kingdom, which were so common, and which would prove so pernicious to those who were governed by them. He has also observed, as it is very necessary to do, what a beautiful correspondence there is between the characters described in these beatitudes, and the blessings connected with them. Jesus began his sermon with the doctrine of happiness; a subject which the teachers of wisdom have always considered as the principal thing in morals; and for that reason they have laboured to give their true disciples an idea of it. Most of the Jews seem to have considered the enjoyments of sense, as the sovereign good. Riches, mirth, revenge, women, conquest, liberty, fame, and other things of the same kind, afforded them such pleasures, that they wished for no better in the Messiah’s kingdom, which theyalmost all considered as a secular one: even the apostles themselves long retained this notion of a temporal kingdom, and were at first too much influenced by the expectation of the honours, profits, and pleasures attending the posts which they expected under him. Therefore, to shew his hearers in general, and his disciples in particular, the grossness of their error, our Lord declared that the higher happiness of men consists in the graces of the spirit; because from the possession and exercise of them,thepurest pleasures result,pleasures, which satisfy the great God himself, and constitute his ineffable felicity. See Wetstein, Doddridge, and Macknight.
It may be proper, before we enter upon this discourse, to observe, once for all, that whoever examines the discourses of our Lord with attention, may find in them a certain character and way of speaking, in a great measure peculiar to himself. This manner, by which our Saviour’s discourses are distinguishable, consists in raising matter of instruction and moral reflection from the objects which presented themselves to him and his audience while he was speaking. Hence his sermons to the multitude, and his conversation with his disciples, allude perpetually to the time of the year, to the place where he is, to the objects that surround him, to the occupation and circumstances of those whom he addresses, or to the state of public affairs, &c. Thus the blessed Jesus in the spring went into the fields, where he sat down on an eminence, and made this discourse, which is full of observations arising from things which presented themselves to his view. Hence, when he exhorts hisdisciples to trust in God, he bids them behold, , look upon, the birds of the air, which were then flying about them, and were fed by Providence, though they did not sow, nor reap, nor gather into barns. Consider, says our blessed Lord, Mat 5:28 take notice of the lilies of the field, which were then blown, and were so beautifully clothed by the same power, and yet toiled not like the husbandmen, who were then at work. Being in a place where they had a wide prospect of a cultivated land, he bade them observe how God caused the sun to shine, and the rain to descend upon the fields and gardens, even of the wicked and ungrateful; and he continued to convey his doctrine to them under rural images; speaking of good trees, and corrupt trees; of knowing men by their fruits; wolves in sheep’s clothing; grapes not growing upon thorns, nor figs on thistles; of the folly of casting precious things to dogs and swine; of good measure pressed down, and shaken together, and running over, and a variety of other particulars, which will occur to every reader’s observation. From this peculiarityin the style and genius of our Saviour’s discourses, we may conclude that the writers of the gospel have given us always the substance, and often the very words of our Lord’s sermons; and we may also plainly see in the discourses of the Lord Jesus Christ his great design,which was to instruct; therefore he conveys knowledge in a familiar way: he adapts his language to his hearers. He speaks to their eyes, and to their ears. He chooses images and comparisons which would strike them most powerfully,and make the most lasting impression upon their minds. See Jortin’s Discourses, p. 212 and the note on Mat 5:14.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 5:2 . ] after ; Vorstius, de Hebraismis, p. 703 ff. Individual instances also amongst classical writers; Aristophanes, Av. 1720; Aeschylus, Prom. 612; Lucian. Philops. 33. This phrase belongs to the distinctly descriptive style of narrative, and denotes of itself nothing else than the opening of the mouth to speak, where the connection alone indicates whether in this descriptive element the emphasis of solemnity, of boldness, or the like is contained or not. Comp. on 2Co 6:11 ; Eph 6:19 . Here, where the first extensive discourse of Jesus, which forms the great programme for the membership of His kingdom, follows, the solemn character of the moment, “He opened His mouth,” is not to be mistaken; compare Mat 13:35 . A similar indication of purpose in Job 3:1 , Dan 10:16 , Act 8:35 ; Act 10:34 , but not in Act 8:14 . Luther well says, “There the evangelist makes a preface and shows how Christ placed Himself to deliver the sermon which He intended; that He goes up a mountain, sits down, and opens His mouth, that men may see that He was in earnest.”
] . Jesus at first directed His discourse to the entire circle of His disciples, but kept also in view the , who, according to Mat 7:28 , pressed after Him, and became hearers of the discourse; see also Luk 6:20 ; Luk 7:1 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
We have a beautiful view of our dear LORD opening his commission as the Great Prophet of his church and people. The law had been given from the Mount, therefore JESUS will here also deliver his Gospel. But there were bounds set, when the law was given, which the people were not to pass. Not so with JESUS and his Gospel. JESUS saith, Come ye near unto me and’ hear ye this. I pray the Reader to turn to the sweet scripture, Isa 48:16-17 . Oh! how blessed must it have been to have sat at JESUS’ feet on this occasion, and to have heard the gracious words which proceeded out of his mouth? Let the poor man learn how sweetly his LORD hath consecrated places for the manifestation of himself. JESUS preached on the mountain; from a ship; in the fields; everywhere and every place is sacred which the LORD makes holy. Moses found Christ first at the Bush. Exo 3:2 . And Jacob, ages before, at Bethel, Gen 28:10-22 . And why may not the Reader of this Poor Man’s Commentary have gracious manifestations of the Lord JESUS at his labor, in his work, at home, or abroad; in the house of God, or in his own house. Joh 14:23 ; Isa 2:3-5 ; Mic 4:1-2 ; Heb 1:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2 And he opened his mouth, and taught them, saying,
Ver. 2. And he opened his mouth ] This phrase is not superfluous (as some may conceit), but betokeneth free and full discourse, Eph 6:19 , of some weighty and important matter, Psa 78:2 , uttered with great alacrity of spirit and vehemency of speech.
And taught them, saying ] He taught them sometimes (saith Theodoret) when he opened not his mouth, sc. , by his holy life and wondrous works. A mirror for ministers, who as they should open their mouths with wisdom (heaven never opened in the Revelation, but some great matter followed), so their lives should be consonant to the tenor of their teaching, a very visible comment on the audible word. Timothy must be a stamp, a standard, a pattern, a precedent to the believers, both in word and conversation ( ), 1Ti 4:12 . Aaron must have both bells and pomegranates on his vesture. And ministers should (as Gideon’s soldiers) carry trumpets of sound doctrine in one hand and lamps of good living in the other. There should be a happy harmony, a constant consent between their lips and their lives, , that their doctrine and conversation may run parallel, as Isidore saith in one place; or (as he hath it more emphatically in another), , that their preaching may have life put into it by their practice. Nolite, saith one, magis eloqui magna, quam vivere. Vivite concionibus, concionamini moribus: , : : Sic vocalissimi eritis praecones, etiam cum tacetis. Speak not, but live sermons, preach by your practice: the life of teaching is the life of the teacher.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. . . ] as in reff., a solemn introduction to some discourse or advice of importance.
] i.e. . The discourse (see Mat 5:13-14 ; Mat 5:20 ; Mat 5:48 ; ch. Mat 6:9 ; Mat 7:6 ) was spoken directly to the disciples, but (see Mat 7:28-29 ) also generally to the multitudes. It is a divine commentary on the words with which His own and the Baptist’s preaching opened: . . . It divides itself into various great sections, which see below.
Fuente: Henry Alford’s Greek Testament
Mat 5:2 . : solemn description of the beginning of a weighty discourse. , imperfect, implying continued discourse.
Fuente: The Expositors Greek Testament by Robertson
opened His mouth. Hebrew idiom. Figure of speech Metonymy (of Adjunct), App-6, for speaking (Job 3:1, Dan 10:16, Act 8:35).
taught them. See note on Mat 7:39, and the Structure, above. The Structure is the commentary showing that this teaching is connected with the proclamation of the kingdom (Mat 5:3), and is to be interpreted by it. As the kingdom was rejected and is now in abeyance, so likewise this discourse is in abeyance with all its commands, &c, until “the gospel of the kingdom” is again proclaimed, to herald its drawing nigh. Parts of this address were repeated at different times and on different occasions. Luke nowhere professes to give the whole address in its chronological setting or entirety. Only some thirty separate verses are so repeated by Luke out of 107 verses in Matthew. The later repetitions in Luke were given in “a plain” (Luk 6:17) and after the calling of the Twelve (Luk 6:13); here the whole is given before the calling of the Twelve (Mat 9:9). These are marks of accuracy, not of “discrepancy” as alleged. Modern critics first assume that the two accounts are identical, and then say: “No one now expects to find chronological accuracy in the evangelical records”! For the relation of the Sermon on the Mount to Psa 15, see App-70; and to the seven “woes” of Mat 23, see App-126.
Fuente: Companion Bible Notes, Appendices and Graphics
2. . .] as in reff., a solemn introduction to some discourse or advice of importance.
] i.e. . The discourse (see Mat 5:13-14; Mat 5:20; Mat 5:48; ch. Mat 6:9; Mat 7:6) was spoken directly to the disciples, but (see Mat 7:28-29) also generally to the multitudes. It is a divine commentary on the words with which His own and the Baptists preaching opened: . . . It divides itself into various great sections, which see below.
Fuente: The Greek Testament
Mat 5:2. , …, having opened, etc.) A beginning studiously made is great part of a great matter. In commencing narrations of great and deliberate affairs, Scripture uses the phrases, He turned his shoulders, He moved his feet, He raised his eyes, He opened His mouth. See Act 10:34. Here the fountain began to pour forth water. Cf. Mat 13:35.-, He taught) He instructed by doctrine, by consolation, by exhortation, by precept.-, them) the disciples. For He addresses these, in the hearing of the multitudes;[168] see Mat 7:28. The Evangelists have transcribed at full length two discourses of our Lord, as models of all the rest; the one delivered publicly at the commencement of His ministry, that namely which we are now considering; the other privately at its conclusion, recorded in John 13-16. Our Lords object in the present discourse is to teach true righteousness (see Isa 63:1): and He also declares at the same time, that He came to establish the Law and the Prophets, and exposes the spurious character of the righteousness of the Scribes and Pharisees. In the exordium, there is firstly, Mat 5:3-4, a sweet invitation to the fellowship of true righteousness, and therein of blessedness; secondly, Mat 5:13-14, to the communication of it to others. From Mat 5:17 to Mat 7:12, there is a treatise, the end of which corresponds with the beginning, even to a word. The conclusion of this discourse, firstly, ch. Mat 7:13-14, points out the gate of righteousness; secondly, ch. Mat 7:15-16, warns against false prophets, who go themselves, and lead others, into all kinds of error;[169] and thirdly, Mat 7:24-25, exhorts us to fulfil these precepts of righteousnesss. The impression produced by the Heavenly Teachers discourse on those who heard Him, is described in the two last verses of the same chapter.
[168] [He, however, addressed the latter also at the same time; v. 17.-V. g.]
[169] In alia omnia ducentibus et euntibus-literally, leading and going into all other things-sc. other than the strait gate.-(I. B.)
Fuente: Gnomon of the New Testament
And he opened his mouth
Having announced the kingdom of heaven as “at hand,” the King, in Matthew 5-7, declares the principles of the kingdom. The Sermon on the Mount has a twofold application:
(1) literally to the kingdom. In this sense it gives the divine constitution for the righteous government of the earth. Whenever the kingdom of heaven is established on earth it will be according to that constitution, which may be regarded as an explanation of the word “righteousness” as used by the prophets in describing the kingdom (e.g.) Isa 11:4; Isa 11:5; Isa 32:1; Dan 9:24 In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive. Mat 5:21; Mat 5:22; Mat 5:27; Mat 5:28. Here lies the deeper reason why the Jews rejected the kingdom. They had reduced “righteousness” to mere ceremonialism, and the Old Testament idea of the kingdom to a mere affair of outward splendour and power. They were never rebuked for expecting a visible and powerful kingdom, but the words of the prophets should have prepared them to expect also that only the poor in spirit and the meek could share in it (e.g.) Isa 11:4. The seventy-second Psalm, which was universally received by them as a description of the kingdom, was full of this. For these reasons, the Sermon on the Mount in its primary application gives neither the privilege nor the duty of the Church. These are found in the Epistles. Under the law of the kingdom, for example, no one may hope for forgiveness who has not first forgiven. Mat 6:12; Mat 6:14; Mat 6:15. Under grace the Christian is exhorted to forgive because he is already forgiven. Eph 4:30-32.
(2) But there is a beautiful moral application to the Christian. It always remains true that the poor in spirit, rather than the proud, are blessed, and those who mourn because of their sins, and who are meek in the consciousness of them, will hunger and thirst after righteousness, and hungering, will be filled. The merciful are “blessed,” the pure in heart do “see God.” These principles fundamentally reappear in the teaching of the Epistles.
saying The beatific character, unattainable by effort, is wrought in the believer by the Spirit, Gal 5:22; Gal 5:23. For Another Point of View: See Topic 301232
Fuente: Scofield Reference Bible Notes
Mat 13:35, Job 3:1, Psa 78:1, Psa 78:2, Pro 8:6, Pro 31:8, Pro 31:9, Luk 6:20-26, Act 8:35, Act 10:34, Act 18:14, Eph 6:19
Reciprocal: Job 33:2 – I Mar 2:2 – and he Luk 4:20 – and sat Joh 8:2 – and he Act 16:13 – and we Act 17:17 – daily
Fuente: The Treasury of Scripture Knowledge
5:2
Opened his mouth and taught them is very significant. In all of God’s dealings with man He has never influenced him in his moral and spiritual conduct except by the use of words, either written or spoken, and hence Jesus followed that plan in talking to his disciples about things pertaining to the kingdom of God. In this great sermon Jesus lays down many principles of life that pertained to the time before the kingdom was set up, and others were to be applied afterward. Where a distinction is necessary to the understanding of any passage I shall so state it.
Fuente: Combined Bible Commentary
Mat 5:2. Opened his mouth. A formula indicating indicating a solemn and authoritative utterance; comp, references. He had before opened the mouths of others; the King Himself now becomes the Teacher. When the Lord opens his mouth, we should open our ears and hearts.
Taught, literally, was teaching, implying either continued or habitual discourse. It is appropriate, whether this sermon was uttered on one occasion, or is a summary of our Lords teachings.
Fuente: A Popular Commentary on the New Testament
Mat 5:2. opened his mouth: a Semitic redundancy.
Fuente: Peake’s Commentary on the Bible
5:2 {1} And he opened his mouth, and taught them, saying,
(1) Christ teaches that the greatest joy and happiness is not in the conveniences and pleasures of this life, but is laid up in heaven for those who willingly rest in the good will and pleasure of God, and endeavour to profit all men, although they are cruelly vexed and troubled by those of the world, because they will not adapt themselves to their ways.