Matthew 5 - Introduction

In this and the two following Chapter s the textual criticism rises to higher importance; the precise words spoken by our Lord being in question.
CHS. 5–7. SERMON ON THE MOUNT

It is instructive to find the Sermon on the Mount following close upon the works of mercy which would open men’s hearts to receive the Saviour’s words. It is a discourse about the changed life or μετάνοια, showing its conditions; and about the Kingdom or βασιλεία showing its nature, legislation, and privileges.

The description of the Kingdom here given may be compared with the thoughts suggested by Satan in the Temptation. Jesus makes no promise to conquer the world, or to dazzle men by a display of power, or to satisfy bodily wants, making poverty cease.
In regard to heathenism the sermon is a contrast, in regard to the Jewish Law it is a sublime fulfilment. Again, instead of curses there are blessings, instead of penalties, reward.

Two questions are raised in regard to the Sermon on the Mount. (1) Is it a connected discourse, and not merely a collection of our Lord’s sayings? (2) Is it to be identified with the Sermon on the Plain, Luke 6:17-49?

The first of these questions may without doubt be answered in the affirmative, the second with less certainty. 1. (a) This is the most natural inference from the Evangelist’s words and from the manner in which the discourse is introduced. (b) An analysis points to a close connection of thought and to a systematic arrangement of the different sections of the Sermon. It is true that some of the sayings are found in a different connection in St Luke’s Gospel, but it is more than probable that our Lord repeated portions of His teaching on various occasions. 2. In favour of the identity of the two discourses it may be noted that: (a) The beginning and end are identical as well as much of the intervening matter. (b) The portions omitted—a comparison between the old and the new legislation—are such as would be less adapted for St Luke’s readers than for St Matthew’s. On the other hand it is urged that (α) St Matthew describes the sermon as being delivered on the mountain (ἀνέβη εἰς τὸ ὄρος) while St Luke’s words are ἔστη ἐπὶ τόπου πεδινοῦ. But the ‘mount’ and the ‘plain’ are not necessarily distinct localities. The τόπος πεδινὸς was probably a platform on the high land. Summoque in vertice montis | planities ignota jacet tutique receptus. Verg. Æn. XI. 526. (β) The place in the order of events differs in St Luke. But it is probable that here as well as elsewhere St Matthew does not observe the order of time.

Here the question of time is important as bearing on a further question, whether Matthew was himself among the audience. Was the Sermon delivered after the call of the twelve (Luke) or before (Matthew)?
The following analysis may be of use in shewing the connection.

A.

The Subjects of the Kingdom, Matthew 5:3-16.

(1)

Their character and privileges, Matthew 5:3-12.

(2)

Their responsibility, Matthew 5:13-16.

B.

The Kingdom of Heaven in relation (1) to the Law, Matthew 5:17-48; and (2) to Pharisaic rules, Matthew 6:1-34.

(1) It is the highest fulfilment of the law in regard to (a) The Decalogue, Matthew 5:21-37. (b) The law of Retaliation, 38–42. (c) Love or Charity, 43–48.

(2) It exceeds the righteousness of the Pharisees in regard to (a) Almsgiving, Matthew 6:1-4; (b) Prayer, Matthew 6:5-15; (c) Fasting, Matthew 6:16-18; (d) Earthly possessions and daily cares, Matthew 6:19-34.

C. Characteristics of the Kingdom, Matthew 7:1-27. (a) Judgment on others, Matthew 7:1-6. (b) The Father’s love for the Children of the Kingdom, 7–12. (c) The narrow entrance therein, 13, 14. (d) The danger of false guides to the narrow entrance, and the test of the true, 15–23. (e) A description of the true subjects of the Kingdom, as distinguished from the false, 24–27.

ὄχλους. The plural indicates either (1) the separate groups of listeners; or (2) the people the several units of which the whole was composed. This use of the plural to signify the parts which together form the whole may be illustrated by εὔνοιαι ‘marks of favour,’ μανίαι ‘fits of madness,’ (Clyde, Gk. Synt. § 10); and by ars ‘art,’ artes ‘works of art,’ regnum ‘kingdom,’ regna ‘royal prerogatives.’

τὸ ὄρος, ‘the mountain’, the high land bordering on the Lake, behind Tell Hûm or Ain et Tâbigah, which the inhabitants of those places would naturally call ‘the mountain’ (see map). It was the Sinai of the New Law. Cp. Psalms 72:3.

καθίσαντος αὐτοῦ. The usual position of a Jewish teacher. In the Talmud ‘to sit’ is nearly synonymous with ‘to teach.’

Christ is not preaching a sermon or heralding the Gospel as in ch. Matthew 4:23. ‘The Sermon on the Mount’ is more properly the ‘New Law.’ Therefore he does not stand like a modern or mediæval preacher as often represented, but sits like an Oriental monarch or teacher. The difference seems slight, but in the Ceremonial East it would mean a great deal.

In Mediæval art the Sermon on the Mount is an illustration of ‘Practical Theology.’ (See Ruskin, Mornings in Florence, 5:145.)

προσῆλθαν. This aoristic form, of which ἔλαβα, ἔφαγα, ἔπεσα are examples, is rightly restored on the highest MS. authority in many passages. Sturz (Dial. Mac. et Alex. § 9) regards it as a Cilician form—a point of some interest in relation to St Paul’s Greek.

The anacoluthon καθίσαντος αὐτοῦ … προσῆλθαν αὐτῷ is frequent in the N.T. and not very uncommon in the Classics, cp. εἰκὸς γὰρ ὀργὰς θῆλυ ποιεῖσθαι γένος, | γάμους παρεμπολῶντος�. Eur. Med. 909. ὕπεστί μοι θράσος, | ἁδυπνόων κλύουσαν | ἀρτίως ὀνειράτων. Soph. El. 479. See also Æsch. Suppl. 437.

A.

THE SUBJECTS OF THE KINGDOM, Matthew 5:3-16

(1)

Their character and privileges, Matthew 5:3-12