Matthew 5

CHAPTERS 5-8Sermon on the Mount.That this is the same Discourse as that in Lu 6:17-49—only reported more fully by Matthew, and less fully, as well as with considerable variation, by Luke—is the opinion of many very able critics (of the Greek commentators; of Calvin, Grotius, Maldonatus—Who stands almost alone among Romish commentators; and of most moderns, as Tholuck, Meyer, De Wette, Tischendorf, Stier, Wieseler, Robinson). The prevailing opinion of these critics is that Luke's is the original form of the discourse, to which Matthew has added a number of sayings, uttered on other occasions, in order to give at one view the great outlines of our Lord's ethical teaching. But that they are two distinct discourses—the one delivered about the close of His first missionary tour, and the other after a second such tour and the solemn choice of the Twelve—is the judgment of others who have given much attention to such matters (of most Romish commentators, including Erasmus; and among the moderns, of Lange, Greswell, Birks, Webster and Wilkinson. The question is left undecided by Alford). Augustine's opinion—that they were both delivered on one occasion, Matthew's on the mountain, and to the disciples; Luke's in the plain, and to the promiscuous multitude—is so clumsy and artificial as hardly to deserve notice. To us the weight of argument appears to lie with those who think them two separate discourses. It seems hard to conceive that Matthew should have put this discourse before his own calling, if it was not uttered till long after, and was spoken in his own hearing as one of the newly chosen Twelve. Add to this, that Matthew introduces his discourse amidst very definite markings of time, which fix it to our Lord's first preaching tour; while that of Luke, which is expressly said to have been delivered immediately after the choice of the Twelve, could not have been spoken till long after the time noted by Matthew. It is hard, too, to see how either discourse can well be regarded as the expansion or contraction of the other. And as it is beyond dispute that our Lord repeated some of His weightier sayings in different forms, and with varied applications, it ought not to surprise us that, after the lapse of perhaps a year—when, having spent a whole night on the hill in prayer to God, and set the Twelve apart, He found Himself surrounded by crowds of people, few of whom probably had heard the Sermon on the Mount, and fewer still remembered much of it—He should go over its principal points again, with just as much sameness as to show their enduring gravity, but at the same time with that difference which shows His exhaustless fertility as the great Prophet of the Church. CHAPTER 5Mt 5:1-16. The Beatitudes, and Their Bearing upon the World.1. And seeing the multitudes—those mentioned in Mt 4:25.he went up into a mountain—one of the dozen mountains which Robinson says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of it, from Josephus downwards [Wars of the Jews, 4.10,8], are apt to be thought a little colored.and when he was set—had sat or seated Himself.his disciples came unto him—already a large circle, more or less attracted and subdued by His preaching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered to the subjects of His kingdom, described in this discourse, there were drawn from time to time into this inner circle souls from the outer one, who, by the power of His matchless word, were constrained to forsake their all for the Lord Jesus.

"\nAnd 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;\n\nand 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.\n\n\n "

5:1 And seeing the multitudes - At some distance, as they were coming to him from every quarter. He went up into the mountain - Which was near: where there was room for them all. His disciples - not only his twelve disciples, but all who desired to learn of him.

5:1,2 None will find happiness in this world or the next, who do not seek it from Christ by the rule of his word. He taught them what was the evil they should abhor, and what the good they should seek and abound in.

5:2 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.

"\nBlessed are the poor in spirit,....