Matthew 5:2

Mat 5:2. Ἀνοίξας, κ.τ.λ., 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.—ἐδίδασκεν, He taught) He instructed by doctrine, by consolation, by exhortation, by precept.—αὐτοὺς, 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 Lord’s 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 Teacher’s 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.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_5:2. Ἀνοίγειν τὸ στόμα] after פָּתַח פֶּה; 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.

αὐτούς] τοὺς μαθητάς. Jesus at first directed His discourse to the entire circle of His disciples, but kept also in view the ὀχλοί, who, according to Mat_7:28, pressed after Him, and became hearers of the discourse; see also Luk_6:20; Luk_7:1.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 5:2 . ἀνοίξας τὸ στόμα : solemn description of the beginning of a weighty discourse. ἐδίδασκεν , imperfect, implying continued discourse.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ teacheth that the greatest joy and felicity is not in the commodities and pleasures of this life, but is laid up in heaven for them that willingly rest in the good will and pleasure of God, and endeavor to profit all men, although they be cruelly vexed, and troubled of the worldlings, because they will not fashion themselves to their manners.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And he opened his mouth--a solemn way of arousing the reader's attention, and preparing him for something weighty. (Job 9:1; Act 8:35; Act 10:34).

and taught them, saying--as follows.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Mat 7:28. Some things in the following discourse are directed to the disciples in particular, and others regard the multitude in general.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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. δια του βιου και θαυματων, 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 (τυπος), 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, ινα συνδραμοι ο βιος τω λογω, that their doctrine and conversation may run parallel, as Isidore saith in one place; or (as he hath it more emphatically in another), ινα ο λογος η υπο της πραξεως εμψυχωμενος, that their preaching may have life put into it by their practice. Nolite, saith one, magis eloqui magna, quam vivere. Vivite concionibus, concionamini moribus: Ορθοτομειτε, ορθοποδειτε: λεγοντες πρακτικως πραττοντες λογικως: 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Opening his mouth. It is a Hebraism, to signify he began to speak. (Witham) --- This is a common expression in Scripture, to signify something important is about to be spoken. Thus it is used in various other places, as "Job opening his mouth cursed his day, and said," &c. Daniel, chap. x. et alibi. (Jansenius) --- And why is it added, says St. John Chrysostom "and opening his mouth," without doubt that we might know, that not only when he spoke, but even when silent, he gave instruction: sometimes, therefore, he opened his mouth; at other times he spoke by his very actions. (Hom. xv.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he opened his mouth. Frequent in the Old Testament; e.g. Job_3:1. A Hebraism, indicating that the words spoken are not the utterance of chance, but of set will and purpose. In the Gospels (in this sense) only Mat_13:35; (from Psa_78:2, Psa_78:70) also in Act_8:35 (Philip); Act_10:34 (Peter); Act_18:14 (Paul); Rev_13:6 (the beast); cf. 2Co_6:11, of perfect frankness of expression, and Eph_6:19, perhaps of courage in the utterance of the Divine message. And taught them. (edidasken autouv). That which follows is represented, not as a proclamation, but as teaching, given to those who in some measure desired to follow and serve him. Some progress already made by the listeners, if only in a relation of respect and reverence, is implied in "teaching." The discourse was therefore spoken, not simply to the multitudes, a chance audience, but with primary and special reference to those who had already made some advance in relation to him. The multitudes, however, were standing by, and were amazed at the unique character of his teaching. (cf. Mat_7:28, Mat_7:29; cf. also Luk_6:20 with Luk_7:1)

HOMILIES BY R. TUCK Ver. 2. The new Preacher.

"He opened his mouth, and taught them." Our Lord was both a Teacher and a Preacher. The teacher aims at instruction; he seeks to arouse the activity of his scholars" minds. The preacher aims at persuasion, and seeks to arouse into activity the moral nature. The teacher will prefer the interlocutory method; the preacher will prefer the lengthened and systematic address. The so-called sermon on the mount is the full outline, giving the chief points of a continuous address, whose subject is new idea of righteousness." No doubt our Lord had previously spoken in the synagogues, and to small audiences in the houses, but then he would adopt the conversational style. Matthew leads us to think that the pressure of the people led our Lord to adopt the open-air preaching, which became a characteristic feature of his ministry. At once he was recognized as a new preacher, with a new theme, a new style, and a new power.

I THE NEW THEME. There is the virtually new" and the actually new. That which has long been covered over and lost seems new when it is restored to its place again. The spiritual truths of Mosaism had long been hidden under a mass of rabbinical opinions and ceremonies. Christ brought those spiritual truths and claims into power and prominence again. He took up the much-debated question, "What is righteousness? and how is it to be obtained?" The ruling theme of this first discourse is righteousness; and our Lord makes it a new thing, by sweeping away the rabbinical idea that righteousness is a routine. He shows that it is

(1) character, and

(2) conduct inspired and toned by character.

II THE NEW STYLE. The prevailing style was a series of petty quibbles and minute discussions, over which men were ever ready to quarrel, but which never touched the heart of truth. Christ"s style was plain, searching, spiritual; it made appeal to the best and deepest in men, and woke into power the best and deepest by the appeal. Christ dealt with men as spiritual beings.

III THE NEW POWER. We respond at once to a speaker of power, who has full command of his subject and of himself. We approve of the "accent of conviction," and that our Lord had. There is self-assertion, but it is the self-assertion of the commissioned Prophet of God. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And he opened his mouth - A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

2. Opened his mouth and taught. This wonderful discourse of three chapters is to the New Dispensation what the law given from Sinai was to the Old. That was the moral law of Judaism, this is the moral law of Christianity; that was given from “the Mount that could not be touched,” this from the Mount of blessing. Compare Luke 6:20–49.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. ἀνοίξας τὸ στ. αὐ.] as in reff., a solemn introduction to some discourse or advice of importance.

αὐτούς] i.e. τοὺς μαθητάς. The discourse (see vv. 13, 14, 20, 48; ch. 6:9; 7:6) was spoken directly to the disciples, but (see 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: μετανοεῖτε· ἤγγικεν γὰρ ἡ βασ. τ. οὐρανῶν. It divides itself into various great sections, which see below.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. And He opened His mouth and taught them, saying.] Lk. has: “And He lifted up His eyes upon His disciples, and said.”

ἀνοίξας τὸ στόμα αὐτοῦ Again of Philip, Act 8:35; Peter, Act 10:34; Paul, Act 18:14; cf. Luk 1:64. It is a somewhat formal introductory clause; cf. Job 3:1.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Taught [εδιδασκεν] . The imperfect signifies began to teach.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.