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And seeing the multitudes; i.e. those spoken of in Mat_4:25—the multitudes who were at that point of time following him. He went up. From the lower ground by the lake. Into a mountain; Revised Version, into the mountain ( εἰς τὸ ὄρος ); i.e. not any special mountain, but "the mountain nearest the place spoken of—the mountain near by" (Thayer); in contrast to any lower place, whether that was itself fairly high ground (as probably Luk_9:28) or the shore of the lake. The actual spot here referred to may have been far from, or, and more probably (Mat_4:18), near to, the Lake of Gennesareth. It cannot now be identified. The traditional "Mount of Beatitudes" is Karn-Hattin, "a round, rocky hill", "a square-shaped hill with two tops", about five miles north-west of Tiberias. This tradition, dating only from the time of the Crusades, is accepted by Stanley, especially for the reasons that
(1) τὸ ὄρος is equivalent to "the mountain" as a distinct name, and this mountain alone, with the exception of Tabor which is too distant, stands separate from the uniform barrier of hills round the lake;
(2) "the platform at the top is evidently suitable for the collection of a multitude, and corresponds precisely to the 'level place' ( τόπου πεδινοῦ , Luk_6:17) to which our Lord would 'come down,' as from one of its higher horns, to address the people." But these reasons seem insufficient. And when he was set; Revised Version, had sat down; as his custom was when preaching. His disciples; i.e. the twelve, and also those others out of whom they had, as it seems, just been chosen (Luk_6:12, Luk_6:20). The word is used of all those personal followers who, as still more distinctly indicated in the Fourth Gospel, attached themselves to him to learn of him, at least until the time of the crisis in Joh_6:66, when many withdrew (cf. also infra, Mat_8:21, and for an example in the end of his ministry, Luk_19:37). In English we unavoidably miss some of the meaning of μαθητής , to our loss, as may be seen from the saying of Ignatius, 'Magn.,' § 10, Μαθηταὶ αὐτοῦ γενόμενοι μάθωμεν κατὰ Χριστιανισμὸν ζῇν Came unto him ( προσῆλθαν αὐτῷ ). Came up to him, and, presumably, sat down in front of him to listen.
Mat_5:2
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, LXX.); 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. ( ἐδίδασκεν αὐτοὺς ). 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).
Mat_7:3-27
THE SERMON ON THE MOUNT. The following may serve as a brief summary.
1. The ideal character of his disciples (Mat_5:3-10), which must be allowed to appear (Mat_5:11-16).
2. The relation that they ought to hold towards the religion of the day, of which the Law was the accepted standard (Mt 5:17—6:18).
(1) The fundamental principle of this relation is found in the relation which Christ himself holds towards the Law (Mat_5:17-20).
(2) Their relation further defined by illustrations taken from the religion of the day, as this is seen in—
(a) Cases deduced directly from the Law (Mat_5:21-48).
(b) Cases not so deduced (Mat_6:1-18).
3. General principles regarding—
(1) Their relation to wealth. They must remember that only the single eye receives the light (Mat_6:19-31).
(2) Their relation to men. They must remember the dangers of differentiating others. They must treat them as they would themselves be treated (Mat_7:1-12).
4. Epilogue (Mat_7:13-27). A call to decision and independence of walk (Mat_7:13-23). Assent is useless if it becomes not action (Mat_7:24-27).
There is little doubt that the two accounts (here and Luk_6:1-49.) represent one and the same discourse, the main arguments for this belief being thus given by Ellicott: "That the beginning and end of the Sermon are nearly identical in both Gospels; that the precepts, as recited by St. Luke, are in the same general order as those in St. Matthew, and that they are often expressed in nearly the same words; and lastly, that each Evangelist specifies the same miracle, viz. the healing of the centurion's servant, as having taken place shortly after the Sermon, on our Lord's entry into Capernaum."
Mat_5:3-16
1. The ideal character of his disciples.
Mat_5:3
Blessed ( μακάριοι ); Vulgate, beati; hence "Beatitudes." The word describes "the poor in spirit," etc., not as recipients of blessing ( εὐλογημένοι ) from God, or even from men, but as possessors of "happiness" (cf. the Authorized Version of Joh_13:17, and frequently). It describes them in reference to their inherent state, not to the gifts or the rewards that they receive. It thus answers in thought to the common éøùÑ ) of the Old Testament; e.g. 1Ki_10:8; Psa_1:1; Psa_32:1; Psa_84:5. Blessed are the poor in spirit: for theirs, is the kingdom of heaven. The first Beatitude is the sum and substance of the whole sermon. Poverty of spirit stands in contrast to self sufficiency (Rev_3:17) and as such is perhaps the quality which is most of all opposed to the Jewish temper in all ages (cf. Rom_2:17-20). For in this, as in much else, the Jewish nation is the type of the human race since the Fall. Observe that Psa_84:3, Psa_84:4 ( οἱπτωχοί οἱπενθοῦντες , possibly also Psa_84:5, vide infra) recall Isa_61:1, Isa_61:2. As recently in the synagogue at Nazareth (Luk_4:18, Luk_4:19), so also here, he bases the explanation of his work on the prophecy of that work in the Book of Isaiah. The poor ( οἱπτωχοί ). Πτωχός , in classical and philosophical usage, implies a lower degree of poverty than πένης (2Co_9:9 and LXX.). "The πένης may be so poor that he earns his bread by daily labour; but the πτωχός is so poor that he only obtains his living by begging The τένης has nothing superfluous, the πτωχός nothing at all" (Trench, 'Syn.,' § 36.). Hence Tertullian purposely altered Beati pauperes of the Old Latin to Beati mendici, and elsewhere ('De Idol.,' 12) rendered it by egeni. But in Hellenistic Greek, so far as the usage of the LXX. and the Hexapla goes, the distinction seems hardly to hold good. Hatch even infers—on, we think, very insufficient premisses—that these two words, with τακεινός and πραύς (but vide infra), designate the poor of an oppressed country, i.e. the peasantry, the fellahin of Palestine as a class, and he considers it probable that this special meaning underlies the use of the words in these verses. Whether this be the case or not, the addition of τῷ πνεύματι completely excludes the supposition that our Lord meant to refer to any merely external circumstances. In spirit; Matthew only ( τῷ πνεύματι ). Dative of sphere (cf. Mat_11:29; 1Co_7:34; 1Co_14:20; Rom_12:11). Jas_2:5 ( τοὺς πτωχοὺς τῷ κόσμω ) forms an apparent rather than a real contrast; for the dative there marks, not the sphere in which, but the object with reference to which, the poverty is felt ("the poor as to the world," Revised Version; Wiesinger in Huther), or possibly the object which is the standard of comparison, i.e. in the judgment of the world (Winer, § 31.4, a). Christ here affirms the blessedness of those who are in their spirit absolutely devoid of wealth. It cannot mean that they are this in God's opinion, for in God's opinion all are so. It means, therefore, that they are this in their own opinion. While many feel in themselves a wealth of soul-satisfaction, these do not, but realize their insufficiency. Christ says that they realize this "in (their) spirit;" for the spirit is that part of us which specially craves for satisfaction, and which is the means by which we lay hold of true satisfaction. The actual craving for spiritual wealth is not mentioned in this verse. It is implied, but direct mention of it comes partly in Jas_2:4, and especially in Jas_2:6. For theirs. Emphatic, as in all the Beatitudes ( αὐτῶν αὐτοί ,). Is. Not hereafter (Meyer), but even already. The kingdom of heaven. The poor in spirit already belong to and have a share in that realm of God which now is realized chiefly in relation to our spirit, but ultimately will be realized in relation to every element of our nature, and to all other persons, and to every part, animate and inanimate, of the whole world.
Mat_5:4
In some, especially "Western" authorities, Mat_5:4, Mat_5:5 are transposed (vide Westcott and Hort, 'Appendix'), possibly because the terms of Mat_5:5 seemed to be more closely parallel to Mat_5:3 (cf. Meyer, Weiss), and also those of Mat_5:4 fitted excellently with Mat_5:6. But far the greater balance of evidence is in favour of the usual order, which also, though not on the surface, is in the deepest connexion with the preceding and the following verses. They that mourn (cf. Isa_61:2). Our Lord does not define that which causes the mourning, but as the preceding and the following verses all refer to the religious or at least the ethical sphere, merely carnal and worldly mourning is excluded. The mourning referred to must, therefore, be produced by religious or moral causes. Mourners for the state of Israel, so far as they mourned not for its political but for its spiritual condition (cf. similar mourning in the Christian Church, 2Co_7:9,2Co_7:10), would be included (cf. Weiss, 'Life,' 2:142); but our Lord's primary thought must have been of mourning over one's personal state, not exactly, perhaps, over one's sins, but over the realized poverty in spirit just spoken of (cf. Weiss-Meyer). As the deepest poverty lies in the sphere of the spirit, so the deepest mourning lies there also. All other mourning is but partial and slight compared with this (Pro_18:14). For they shall be comforted. When? On having the kingdom of heaven (Mat_5:3); i.e. during this life in measure (cf. Luk_2:25), but fully only hereafter. The mourning over one's personal poverty in spirit is removed in proportion as Christ is received and appropriated; but during this life such appropriation can be only partial.
Mat_5:5
Blessed are the meek. In this Beatitude our Lord still quotes Old Testament expressions. The phrase, "shah inherit the earth," comes even in Isa_60:21, only two verses before Isa_61:1, Isa_61:2, to which he has already referred. In the present copies of the LXX. it is found also in Isa_61:7, but there it is evidently a corruption. It occurs also in Psa_37:9, Psa_37:11, Psa_37:22, Psa_37:29, Psa_37:34; and since in the eleventh verse of the psalm it is directly said of the meek: "But the meek shall inherit the land (LXX., οἱδὲ πραεῖς κληρονομήσουσιν γῆν )," it is, doubtless, from this latter passage that our Lord borrows the phrase. The meaning attributed by our Lord to the word meek is not clear. The ordinary use of the words πραΰ́ς , πραΰ́της , in the New Testament refers solely to the relation of men to men, and this is the sense in which οἱπραεῖς is taken by most commentators here. But with this sense, taken barely and solely, there seems to be no satisfactory explanation of the position of the Beatitude. Psa_37:3 and Psa_37:4 refer to men in their relation to God; Psa_37:6, to say the least, includes the relation of men to God; what has Psa_37:5 to do here if it refers solely to the relation of men to men? It would have come very naturally either before or after Psa_37:9 ("the peacemakers"); but why here? The reason, however, for the position of the Beatitude lies in the true conception of meekness. While the thought is here primarily that of meekness exhibited towards men (as is evident from the implied contrast in they shall inherit the earth), yet meekness towards men is closely connected with, and is the result of, meekness towards God. This is not exactly humility ( ταπεινοφροσύνη , which, as regards God, is equivalent to a sense of creatureliness or dependence; cf. Trench, 'Syn.,' § 42.). Meekness is rather the attitude of the soul towards another when that other is in a state of activity towards it. It is the attitude of the disciple to the teacher when teaching; of the son to the father when exercising his paternal authority; of the servant to the master when giving him orders. It is therefore essentially as applicable to the relation of man to God as to that of man to man. It is for this reason that we find åðòäåðò very frequently used of man's relation to God, in fact, more often than of man's relation to man; and this common meaning of åðò must be specially remembered here, where the phrase is taken directly from the Old Testament. Weiss ('Matthaus-ev.') objects to Tholuck adducing the evidence of the Hebrew words, on the ground that the Greek terms are used solely of the relation to man, and that this usage is kept to throughout the New Testament. But the latter statement is hardly true. For, not to mention Mat_11:29, in which the reference is doubtful, Jas_1:21 certainly refers to the meekness shown towards God in receiving his word. "The Scriptural πραότης ," says Trench, loc. cit.," is not in a man's outward behaviour only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather is it an inwrought grace of the soul; and the exercises of it are first and chiefly towards God (Mat_11:29; Jas_1:21). It is that temper of spirit in which we accept his dealings with us as good, and therefore without disputing or resisting; and it is closely linked with the ταπεωοφροσύνη , and follows directly upon it (Eph_4:2; Col_3:12; of. Zep_3:12), because it is only the humble heart which is also the meek; and which, as such, does not fight against God, and more or less struggle and contend with him." Yet, as this meekness must be felt towards God not only in his direct dealings with the soul, but also in his indirect dealings (i.e. by secondary means and agents), it must also be exhibited towards men. Meekness towards God necessarily issues in meekness towards men. Our Lord's concise teaching seizes, therefore, on this furthest expression of meekness. Thus it is not meekness in the relation of man to man barely staled, of which Christ here speaks, but meekness in the relation of man to man, with its prior and presupposed fact of meekness in the relation of man to God. Shall inherit the earth. In the Psalm this is equivalent to the land of Palestine, and the psalmist means that, though the wicked may have temporary power, yet God's true servants shall really and finally have dominion in the land. But what is intended here? Probably our Lord's audience understood the phrase on his lips as a Messianic adaptation of the original meaning, and as therefore implying that those who manifested a meek reception of his will would obtain that full possession of the land of Palestine which was now denied to the Israelites through the conquest of the Romans. But to our Lord, and to the evangelist who, years after, recorded them, the meaning of the words must have been much fuller, corresponding, in fact, to the true meaning of the "kingdom of heaven," viz. that the meek shall inherit—shall receive, as their rightful possession from their Father, the whole earth; renewed, it may be (Isa_11:6-9; Isa_65:25; Rev_21:1), but still the earth (Rom_8:21), with all the powers of nature therein implied. Of this the conquest of nature already gained through the civilization produced under Christianity is at once the promise and, though but in a small degree, the firstfruits.
Mat_5:6
They which do hunger and thirst. The application of the figure of eating and drinking to spiritual things (cf. Luk_22:30) is not infrequent in the Old Testament; e.g. Isa_55:1. Yet the thought here is not the actual participation, but the craving. The Benediction marks a distinct stage in our Lord's argument. He spoke first of the consciously poor in their spirit; next of those who mourned over their poverty; then of those who were ready to receive whatever teaching or chastisement might be given them; here of those who had an earnest longing for that right relation to God in which they were so lacking. This is the positive stage. Intense longing, such as can only be compared to that of a starving man for food, is sure of satisfaction. After righteousness ( τὴν δικαιοσύνην ). Observe:
(1) The accusative. In Greek writers πεινάω and διψάω are regularly followed by the genitive. Here by the accusative; for the desire is after the whole object, and not after a part of it (cf. Weiss; also Bishop Westcott, on Heb_6:4, Heb_6:5).
(2) The article. It idealizes. There is but one righteousness worthy of the name, and for this and all that it includes, both in standing before God and in relation to men, the soul longs. How it is to be obtained Christ does not here say. For they. Emphatic, as always (Isa_55:3, note). Shall be filled ( χορτασθήσονται ); vide Bishop Lightfoot on Php_4:12. Properly of animals being fed with fodder ( χόρτος ); cf. Rev_19:21, "All the birds were filled ( ἐχορτάσθησαν ) with their flesh." At first only used of men depreciatingly, afterwards readily. Rare in the sense of moral and spiritual satisfaction (cf. Psa_17:15). When shall they be filled? As in the case of Rev_19:3, Rev_19:4, now in part, fully hereafter. "St. Austin, wondering at the overflowing measure of God's Spirit in the Apostles' hearts, observes that the reason why they were so full of God was because they were so empty of his creatures. 'They were very full,' he says, 'because they were very empty'" (Anon., in Ford). That on earth, but in heaven with all the saints—
''Ever filled and ever seeking, what they have they still desire,
Hunger there shall fret them never, nor satiety shall tire,—
Still enjoying whilst aspiring, in their joy they still aspire."
Mat_5:7
Our Lord here turns more directly to the character of his followers in relation to men; and in the next three Beatitudes mentions particulars which might be suggested by the sixth, seventh, and ninth commandments. The merciful ( οἱἐλεήμονες ). The mercy referred to here is not so much the almost negative quality which the word usually suggests to us (not dealing harshly, not inflicting punishment when due, sparing an animal or a fellow-man some unnecessary labour), as active kindness to the destitute and to any who are in trouble. As compared with οἰκτίρμονες (Luk_6:36), it seems to lay more stress on the feeling of pity showing itself in action and not only existing in thought. To this statement of our Lord's, that they who show mercy to those in need shall themselves be the objects of mercy (i.e. from God) in their time of need, many parallels have been adduced, e.g., by Wetstein. Rabbi Gamaliel, as reported by Rabbi Judah, says, on Deu_13:18, "Every one that showeth mercy to others, they show mercy to him from heaven, and every one that showeth not mercy to others, they show him not mercy from heaven;" cf. also ' Test. XII. Patr.:' Zab., § 8, "In proportion as a man has compassion ( σπλαγχνίζεται ) on his neighbour, so has the Lord upon him;" and, probably with reference to this passage, Clem. Rom., § 13, ἐλεᾶτε ἵνα ἐλεηθῆτε . (For the converse, cf. Jas_2:13.) Calvin remarks, "Hoc etiam paradoxon cum humano judicio pugnat. Mundus reputat beatos, qui malorum alienorum securi quieti suae consulunt: Christus autem hic beatos dicit, qui non modo ferendis propriis malis parati sunt, sed aliena etiam in se suscipiunt, ut miseris succurrant."
Mat_5:8
The pure in heart. Our Lord naturally passes in thought from the sixth to the seventh commandment (cf. Mat_5:21, Mat_5:27), finding the basis of his phraseology in Psa_24:3, Psa_24:4, "Who shall ascend into the hill of the Lord?… He that hath clean hands, and a pure heart (LXX. ἀθῶος χερσὶν καὶ καθαρὸς τῇ καρδίᾳ ) (cf. also Psa_72:1). Καθαρός (besides speaking of mere physical cleanness, Psa_27:1-14 :59) specially refers to freedom from pollution, judged by God's standard of what pollution is, whether it be a matter of ceremonial enactment or of ethical relation (Joh_13:10, Joh_13:11; Joh_15:3); cf. Origen.'Hem. in Joh.,' 73:2 (Meyer), "Every sin soils the soul ( Πᾶσα ἁμαρτία ῥύπον ἐντίθησι τῇ ψυχῇ )". In heart. The seat of the affections (Mat_6:21; Mat_22:37) and the understanding (Mat_13:15), also the central spring of all human words and actions (Mat_15:19); cf. καθαραα (1Ti_1:5; 2Ti_2:22), which implies something deeper than καθαραδησις (1Ti_3:9; 2Ti_1:3). Shall see God. Not in his courts (Psa_24:1-10.) on Mount Moriah, but above; and in one complete vision fully grasped ( ὄψονται ). The thought of present spiritual sight of God, though, perhaps, hardly to be excluded (contrast Weiss, 'Matthausev.'), is at least swallowed up in the thought of the full and final revelation. Those who are pure in heart, and care not for such sights as lead men into sin, are unconsciously preparing themselves for the great spiritual sight—the beatific vision (Rev_22:4; cf. 1Jn_3:2). In Heb_12:14 holiness ( ἁγιασμός ) is an indispensable quality for such a vision of "the Lord."
Mat_5:9
The peacemakers ( οἱεἰρηνοποιοί ). More than "peaceable". This is the peaceable character consciously exerted outside itself. The same compound in the New Testament in Col_1:20 only: Εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ (cf. Ephesians] Eph_2:14, Eph_2:15). Christians, in their measure, share in Christ's work, and, we may add, can attain it generally as he did, only by personal suffering. Observe that this Beatitude must have been specially distasteful to the warlike Galilaeans. Mishna, 'Ab.,' Col_1:13 (Taylor), "Hillel said, Be of the disciples of Aharon, loving peace and pursuing peace," hardly refers to peacemaking, but in Mishna, 'Peah,' Col_1:1, "These are the things whose fruit a man eats in this world, but which have their capital reward in the world to come: honouring one's father and mother, showing kindness, and bringing about peace between a man and his neighbour, but study of the Law is equivalent to them all." For they; αὐτοί , omitted by à , C, D, 13, 124, Latt., Peshito. Possibly it is an addition inserted from a desire to make this Beatitude harmonize with the others. But more probably it is genuine, and was omitted by accident, either by homoiot, of υἱοὶ (Meyer), or (better) because the scribe forgot the abbot in the emphatic υἱοὶ Θεοῦ , the form of the second clause being peculiar to this Beatitude. Shall be called; by God and angels and men. The children of God; Revised Version, sons of God; to show that the word used here is υἱοὶ , not τέκνα Christ's reference is, that is to say, not so much to the nature as to the privileges involved in sonship. The earthly privileges which peacemakers give up rather than disturb their peaceful relations with others, and in order that they may bring about peace between others, shall be much more than made up to them, and that with the approving verdict of all. They shall, with general approval, enter on the full privileges of their relation to God, who is "the God of peace" (Rom_15:33). Dr. Taylor ('Ab.,' 1.19) has an increasing note on "Peace" as a Talmudic name of God. For language similar to our Lord's, cf. Hos_1:10 [LXX.], equivalent to Rom_9:26. Here, as often in this Gospel, there may be a tacit contradiction to the assumption that natural birth as Israelites involves the full blessings of sons of God; cf. 'Ab.,' 3.22 (Taylor).
Mat_5:10
Which are persecuted; which have been persecuted (Revised Version); οἱδεδιωγμένοι . "Those who are harassed, hunted, spoiled. The term is properly used of wild beasts pursued by hunters, or of an enemy or malefactor in flight" (Wetstein). Our Lord, by the use of the perfect, wishes to indicate
(1) the fact that they have endured persecution, and still stand firm; and probably
(2) the condition of temporal loss to which they have been reduced by such persecution.
They have "suffered the loss," possibly, "of all things," but they are "blessed." For righteouness'sake ( ἕνεκεν δικαιοσύνης ). No article (contrast Mat_5:6), either as indicating that for even a part of righteousness persecution can be undergone, or, and more probably, simply dwelling on the cause of persecution without idealizing it. St. Peter also says, perhaps with a reference to our Lord's words, that they who suffer διὰ δικαιοσύνην are μακάριοι (1Pe_3:14). For theirs is the kingdom of heaven. The same promise that was given to "the poor in spirit" (Mat_5:3) is here given to the persecuted for righteousness'sake. In the former case, poverty in the sphere of the spirit obtains the fullest possessions; here the same promise is given to temporal loss produced by faithfulness to the cause of righteousness. In Mat_5:3 our Lord removed all occasion for intellectual and spiritual pride. Here he comforts for temporal and social losses (cf. especially 2Co_6:10; further see 2Co_6:3, note). Clement of Alexandria, 'Strom.,' 4.6
(1) confuses this and the preceding Beatitude;
(2) gives a curious reading of some who alter the Gospels: "Blessed are they who have been persecuted through righteousness ( ὑπὸ τῆς δικαιοσύνης ), for they shall be perfect; and blessed are they who have been persecuted for my sake, for they shall have a place where they shall not be persecuted" (cf. Westcott, 'Introd. Gospp.,' Appendix C).
Mat_5:11-16
Some critics (e.g. Godet, Weiss) think that Mat_5:13-16 are no part of the original sermon, but only an interweaving of sayings which were originally spoken at other times. This is possible, but external evidence exists only in the case of Mat_5:13 and Mat_5:15 (for Mat_5:14 and Mat_5:16 are peculiar to Matthew); and even in the ease of these verses it is by no means clear (vide infra) that the occasions on which, according to the other Gospels, the sayings were uttered are the more original. Weiss's assertion ('Life,' 2.144), "The remarks in Mat_5:13-16, bearing on the calling of discipleship,.., cannot belong to the sermon on the mount, carefully as they are there introduced, for the prophesied sufferings of his followers might have made them disloyal," is wholly gratuitous. In fact, the sufferings have been much more strongly spoken of in Mat_5:11, Mat_5:12.
The disciples are now addressed directly, and are urged to "walk worthily of the vocation wherewith they are called." The mention of those who have endured persecution leads our Lord to warn his disciples not to faint under persecution in any of its forms; they are but entering on the succession of the prophets; their work is that of purifying and preserving and of illuminating; they must therefore allow their character as disciples to appear, as appear it must if they arc true to their position. There is a purpose in this, namely, that men may see their actions, and glorify their Father which is in heaven.
Mat_5:11, Mat_5:12
Parallel passage: Luk_6:22, Luk_6:23.
Mat_5:11
As Mat_5:10 spoke of the blessedness of those who had suffered persecution and had endured it, so this verse speaks of the blessedness of those who are suffering from it at the moment, whether it be in act or word. Whilst Christ still keeps up the form of the Beatitudes, he speaks now in the second person, this and the following terse thus forming the transition to his directly addressing those immediately before him. His present audience was not yet among οἱδεδιωγμένοι , but might already be enduring something of the reproach and suffering now referred to. Revile ( ὀνειδίσωσιν ); Revised Version, reproach; as also the Authorized Version in Luk_6:22. "Revile" in itself implies moral error in the person that reviles. Not so ὀνειδίζειν . Our Lord purposely uses a word which includes, not only mere abuse, but also stern, and occasionally loving, rebuke. Falsely, for my sake. The comma in both the Authorized (Scrivener) and the Revised Versions after "falsely" is opposed to that interpretation (Meyer) which-closely connects ψευδόμενοι with both καθ ὑμῶν and ἕνεκεν ἐμοῦ . Ψευδόμενοι is really a modal definition of εἴπωσιν (Sevin, Weiss), and ἔνεκεν ἐμοῦ goes with the whole sentence "when men," etc. for my sake. In Luk_6:10 he had said ἕνεκεν δικαιοσύνης ; here he directly speaks of himself. In Luk_6:1-49. the phrase is transitional, "for the Son of man's sake." In Mat_4:19 he had claimed to be tile Source of power for service; here he claims to be the Object of devotion. His "Messianic consciousness" (Meyer) is, at even this early stage of his ministry, fully developed (cf. also Mat_4:17, Mat_4:22). It is possible that Heb_11:26 (vide Rendall, in loc.) and 1Pe_4:14 refer to this expression.
Mat_5:12
Rejoice, and be exceeding glad ( χαίρετε καὶ ἀγαλλιᾶσθε ). Our Lord uses no weaker expressions than those which describe the joy of the saints over the marriage of the Lamb (Rev_19:7). The first word expresses joy as such, the second its effect in stirring the emotions; this thought St. Luke carries still further in σκιρτήσατε . (For joy felt under persecution, cf. Act_5:41.) For great. The order of the Greek, ὅτι ὀ μισθὸς ὑμῶν πολύς , does not bear out the emphatic position assigned to "great" in the English Versions from Tyndale downwards (except Rheims), including Revised Version. Is your reward. The doctrine of recompense, which has so large a place in Jewish thought (for a not often-sire example, cf. 'Ab.,' 2.19, Taylor) comes also in Christ's teaching. In Mat_20:1-16 reward is expressly divested of its merely legal side, and exhibited as ultimately dependent on the will of the great Householder. But here it is mentioned without reference to the difficulties involved in the conception. These difficulties centre round the thought of obligation from God to man. But it may be doubted whether these difficulties are not caused by too exclusively regarding the metaphor of contracting, instead of considering the fact indicated by the metaphor. In God's kingdom every action has a corresponding effect, and this effect is the more certain in proportion as the action is in the sphere of morality. The idea of "quantity" hardly enters into the relation of such cause and effect. It is a question of moral correspondence. But such effect may not unfitly be called by the metaphors "hire," "reward," because, on the one hand, it is the result of conditions of moral service, and, on the other, such terms imply a Personal Will at the back of the effect, as well as a will on the part of the human "servant." (For the subject in other connexions, cf. Weiss, 'Bibl. Theol.,' § 32; cf. also verse 46; Mat_6:1, Mat_6:2, Mat_6:4, Mat_6:5, Mat_6:6.) In heaven. Our Lord says, "your reward is great," because the effect of your exercise of moral powers will be received in a sphere where the accidents of the surroundings will entirely correspond to moral influences. The effect of your present faithfulness, etc., will be seen in the reception Of powers of work and usefulness and enjoyment, beside which those possessed on earth will appear small. On earth the opportunities, etc., are but "few things;" hereafter they will be "many things" (Mat_25:21). For. Not as giving a reason for the assurance of reward (apparently Meyer and Weiss), but for the command, "rejoice," and be exceeding glad, and perhaps also for the predicate "blessed." Rejoice if persecuted, for such persecutions prove you to be the true successors of the prophets, your predecessors in like faithfulness (cf. Jas_5:10). So. By reproach, e.g. Elijah (1Ki_18:17), Amos (Amo_7:12, Amo_7:13); by persecution, e.g. Hanani (2Ch_16:10), Jeremiah (Jer_37:15); by saying all manner of evil, e.g. Amos (Amo_7:10), Jeremiah (Jer_37:13), Daniel (Dan_6:13). Which were before you. Added, surely, not as a mere temporal fact, but to indicate spiritual relationship (vide supra).
Mat_5:13
Ye are the salt, etc.. Weiss thinks that St. Luke gives it in its original context; that St. Matthew is right in interpreting it as of special reference to the disciples; and that St. Mark applies it the most freely. It may, indeed, be that its position here is only the result of the inspired guidance of the evangelist; but, on the whole, it seems more probable that so natural a figure was used more than once by our Lord, and that he really spoke these words in his sermon on the mount, as well as on the later occasion indicated by St. Luke. Ye; i.e. the μαθηταί of verse 1. Are, in fact ( ἐστέ ); therefore recognize the responsibility. The salt of the earth. It has been disputed whether allusion is here made to the preservative properties of salt or to the flavour it imparts; i.e. whether Christ is thinking of his disciples as preserving the world from decay, or as giving it a good flavour to the Divine taste. Surely a useless question; forgetful of the fact that spiritual realities are being dealt with, and that it is therefore impossible for the one effect to be really separated from the other. Our Lord is thinking of the moral tone which his disciples are to give to humanity. The connexion with verses 11, 12 is—Persecution must be borne unless you are to lose your moral tone, which is to be to the earth what salt is to its surroundings, preserving from corruption and fitting for (in your case Divine) appreciation. What χάρις is to be to the Christian λόγος (Col_4:6), that the Christian himself is to be to the world. If … have lost its savour ( μωρανθῇ ); so elsewhere in Luk_14:34 only. Salt that has lost its distinctive qualities is here said to lack its proper mind or sense. Salt without sharpness is like an ἄνθρωπος ἄλογος ; for man is a ζῶον λογικόν . On the fact of salt losing its virtue, cf. Thomson, "It is a well-known fact that the salt of this country [i.e. Palestine] when in contact with the ground, or exposed to rain and sun, does become insipid and useless. From the manner in which it is gathered [vide infra], much earth and other impurities are necessarily collected with it. Not a little of it is so impure that it cannot be used at all; and such salt soon effloresces and turns to dust—not to fruitful soil, however. It is not only good for nothing itself, but it actually destroys all fertility wherever it is thrown.… No man will allow it to be thrown on to his field, and the only place for it is the street; and there it is cast, to be trodden under foot of men." It should be observed that the salt used in Palestine is not manufactured by boiling clean salt water, nor quarried from mines, but is obtained from marshes along the seashore, as in Cyprus, or from salt lakes in the interior, which dry up in summer, as the one in the desert north of Palmyra, and the great Lake of Jebbul, south-east of Aleppo. Further, rock-salt is found in abundance at the south end of the Dead Sea (cf. Thomson, loc. cit). Wherewith shall it be salted? i.e. not if you will not act as salt, wherewith shall the earth be salted? (apparently Luther and Erasmus); but what quality can take the place of moral tone to produce in you the same result? You are as salt. If you lose your distinctive qualities, where, can you find that which answers to them? It is thenceforth good for nothing. Our Lord here lays stress, not on want of fitness ( εὔθετον , Luke), but on want of inherent power. "It is only useful for that purpose to which one applies what is absolutely useless" (Weiss-Meyer).
Mat_5:14
Matthew only. Ye are the light of the world. After speaking of the moral tone that the disciples were to give to the world, in contrast to sin in its corrupting power, Christ refers to them as enlightening, in contrast to sin as darkness and ignorance. Our Lord further naturally exchanges the term "the earth" (which from its strong materialism had suited the figure of the salt) for "the world"—a phrase which must, indeed, as regards the disciples, be limited to this earth, but as regards the light, need not be limited to less than the solar system. In other words, the simple reason why he exchanges "earth" for "world" is that they are respectively the best suited to the figure employed. Notice that Christ never applies the former figure, of salt, to himself; but the latter, of light, once or twice, especially Joh_8:12, where, since he is speaking of himself, and not of others, he adds the thought of life being connected with light, a city, etc.; literally, a city cannot be hid when set on a mountain. It seems at first slightly awkward to introduce the figure of a city between those of the sun and the lamp, both these having to do with light. The reason is that the city is not considered as such, but only as an object which can be teen, and which cannot ( οὐ δύναται , emphatic) from its physical conditions avoid being seen. There is a true gradation in the thought of influence. The sun must be seen by all; the city, by the whole neighbourhood; the lamp, by the family. Our Lord comes from the general to the particular; from what is almost theory, at best a matter of hope and faith, to hard fact and practice. The influence you are to have—if it is to be for the whole world, as indeed it is, must be felt in the neighbourhood in which you live, and a fortiori in the immediate circle of your own home. Conjectures have been made whether any one city can reasonably be mentioned as being in sight, and so having suggested this image to our Lord. If the exact spot where he was then sitting were itself certain, such conjectures might be worth considering. But, in fact, so many "cities" in Palestine were set on hills that the inquiry seems vain. Safed, some twelve miles north-west of Capernaum, the view from which extends to Tiberias, has been accepted by many, but evidence is lacking for it having been a city at that time. Tabor, at the south-west of the lake, has also been thought of, and at all events seems to have been then a fortified town. The view from it is even more extensive than from Safed.
Mat_5:15
Neither do men light a candle, etc. The same illustration comes in Luk_8:16 (Mar_4:21), immediately after the parable of the sower, and again in Luk_11:33, immediately after the reference to the repentance of the men of Nineveh at the preaching of Jonah. All four passages have too much verbal similarity to admit of any of them being absolutely independent. Mar_4:21 has the greatest number of peculiarities. The two passages in Luke agree very closely with each other, but of the two, Luk_11:33 most resembles Matthew. The close agreement here with the context seems to point to this being an original position of the utterance. Of the other two contexts Luk_11:33, if we must choose, seems the more natural. Godet, however, says, "This passage has been placed in the sermon on the mount, like so many others, rather because of the association of ideas than from historical reminiscence" (similarly Weiss). Neither. The inherent position, so to speak, of Christ's disciples, as of a city set on a mountain, is not accidental. It answers to the purpose of their being disciples, as is explained further by the illustration of a lamp. A candle; Revised Version, a lamp ( λύχνον ); i.e. the flat, saucer-like Eastern lamp, in which sometimes the wick merely floats on the oil A bushel … a candlestick; Revised Version, the bushel … the stand ( τὸν μόδιον … τὴν λυχνίαν ). Probably rightly, for if the article had been generic]. and put it under, a [literally, 'the'] pillow, or under a [literally, the] bolster [on the sabbath in order to take the chill off it]," W.H. Lowe, 'Fragment of Pesachim,' 1879, p. 95; cf. also Driver on 1Sa_19:13) it would have been found also before λύχνον . "The description applies to the common houses of the people. In each there was one principal room, in which they ate and slept; the lampstand, with its single light, the flour-bin, and the bed, with a few seats, were all its furniture". A bushel ( τὸν μόδιον ). This is probably equivalent to the seah (so Peshito), which was "the ordinary measure for domestic purposes," and, as slated in the margins of the Authorized and the Revised Versions on Mat_13:33, held "nearly a peck and a half" dry measure. The Latin modius, here used to render scab, itself held nearly a peck. In Luk_8:16 the vaguer term δκεῦος is used. "Bushel" is retained in the Revised Version probably because it can be used of the vessel apart from all thought of measure; cf. "The Sense represents the Sun no bigger than a Bushel". But on a candlestick; Revised Version, but on the stand ( ἐπὶ τὴν λυχνίαν ); Vulgate, from Old Latin, Neque accendunt lucernam et possunt cam sub modio sed super candelabrum. Candelabrum (cf. "chandelier") meant a stand for either candles or lamps; hence Wickliffe, translating from the Vulgate, could say, "Ne me[n] teendith not a lanterne a puttith it vndir a buyschel: but on a candilstik." We still use "candlestick" in the rarer sense when we speak of the seven-branched "candlestick" of the tabernacle, which was lighted by lamps, not candies (cf. Humphry, on Revised Version, in loc.). It giveth Light; Revised Version, it shineth ( λάμπει ). The Rheims alone of the older English versions renders" shine," thus showing that the same Greek word is used as in the next verse. The Vulgate (followed by Wickliffe and Rheims) renders it in the subjunctive, ut lucent, possibly originally a copyist's error from the luceat of Luk_8:16. If so, it was apparently made before the time of Tertullian ('De Prescript.,' § 26). The thought is stir primarily of the light itself being necessarily seen rather than of its benefiting others ( φωτίζω , Luk_11:36; cf. Joh_1:9). To all. For in a room none can help noticing it, even though the lamp and the light itself be but small. The negative of this verse is given in Pseudo-Cyprian, 'De Aleat.,' 3., "Monet dominus et dicit: nolite contris tare Spiritum Sanctum, qui in vobis est, et nolite exstinguere lumen, quod in vobis efful sit".
Mat_5:16
Matthew only. Let your light so shine; even so let your light shine (Revised Version); οὕτως λαμψὰτω τὸ φῶς ὑμῶν . The Revised Version (cf. Rheims) does away with the misinterpretation suggested by the Authorized Version, "so that," for οὕτως refers solely to the method of shining spoken of in verse 15, "like a burning lamp upon its stand" (Meyer). Our Lord has here no thought of effort in shining, such as may improve the brightness of the light given, or of illuminating others, but of not concealing what light the disciples have. (For a similar οὕτως , cf. 1Co_9:24.) Yet remember, "A lamp for one is a lamp for a hundred" and "Adam was the lamp of the world" (Talm. Jeremiah, 'Sabb.,' 2.4—a play on Pro_20:27). Your light. Either genitive of apposition, the light which you are (Achelis), of. verse 14; or genitive of possession, the light of which you are the trusted possessors (Meyer, Weiss). The latter is preferable, as the disciples have, in verse 15, been compared to the lamp, i.e. the light-bearer. Before men ( ἔμπροσθεν τῶν ἀνθρώπων ). More than ἐνώπιον , "in presence of," for the position of the lamp "in front of" the people is what our Lord is here emphasizing (cf. Joh_12:37). That they may see your good works ( ὑμῶν τὰ καλὰ ἔργα ). Your. Three times in this verse. Our Lord lays stress on personal possession of light, personal action, personal relationship and origin. Good works; i.e. of your lives generally (Weiss-Meyer), not ministerially (Mever). "Noble works, works which by their generous and attractive character win the natural admiration of men" (Bishop Westcott, on Heb_10:24). And glorify. This is actually done in Mat_9:8; Mat_15:31. St. Peter's language (1Pe_2:12) is probably due to a reminiscence of our Lord's words. Your Father which is in heaven. The Fatherhood of God is here predicated in a special sense of the disciples, in the same way as the Fatherhood of God is, in the Old Testament, always connected with his covenant relation to his people as a nation (cf. Isa_63:16; Isa_64:8; Jer_3:4; Deu_32:6). Our Lord here is not thinking of the original relation of God to being and especially to humanity, in virtue of man's creation in the Divine image ( ὁπατήρ ), but of the relation into which the disciples have entered through the revelation of God in Christ; cf. further Bishop Westcott, on Joh_4:21 (Add. Note) and on 1Jn_1:2 (Add. Note); also Weiss, 'Life,' 2:348. The phrase, which occurs here for the first time in St. Matthew (but cf. verse 9, note), henceforth occurs frequently, becoming of great importance for this Gospel (cf. verses 45, 48; Mat_6:1, Mat_6:9, etc.).
Mat_5:17
Mat_6:18
Having spoken of the ideal character of his disciples (Mat_6:3-10), and of their need of allowing that character to appear (Mat_6:11-16), our Lord turns to speak of the position that they should hold towards the religion of the day (Mat_6:17 - Mat_6:18), of which the Law was the accepted standard.
Mat_5:17-20
(1) With this aim he first states summarily and in nucleus the position that he himself holds towards the Law—a statement which was the more necessary as he had already (Mat_5:11) claimed to be the object of his disciples' devotion.
Mat_5:17
Matthew only. Think not. Probably the tendency of his teaching was even already seen to be so different from that of the recognized authorities, that some had in consequence formed this opinion ( νομίζω ) of him which he now repudiates, and which was near akin to the basis of the charge formulated afterwards against St. Stephen (Act_6:14). In both cases the tendency of the new teaching (Mar_1:27) to abolish temporary forms was perceived by at least those whose powers of perception were quickened through their opposition. That I am come; Revised Version, that I came ( ὅτι ἦλθον ). Our Lord, both here and in the next clause, lays stress on his coming as an historic fact. The primary reference is probably to his coming forth from private life (cf. Joh_1:31). Yet in his