Matthew 5:1 Ulasan

This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it - the things to be believed, but it is wholly taken up with the agenda - the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being accounted for (Mat 5:1, Mat 5:2), the sermon itself follows, the scope of which is, not to fill our heads with notions, but to guide and regulate our practice. I. He proposes blessedness as the end, and gives us the character of those who are entitled to blessedness (very different from the sentiments of a vain world), in eight beatitudes, which may justly be called paradoxes (Mat 5:3-12). II. He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are - the salt of the earth, and the lights of the world (Mat 5:13-16). 2. To understand what they have to do - they are to be governed by the moral law. Here is, (1.) A general ratification of the law, and a recommendation of it to us, as our rule (Mat 5:17-20). (2.) A particular rectification of divers mistakes; or, rather, a reformation of divers wilful, gross corruptions, which the scribes and Pharisees had introduced in their exposition of the law; and an authentic explication of divers branches which most needed to be explained and vindicated (Mat 5:20). Particularly, here is an explication, [1.] Of the sixth commandment, which forbids murder (Mat 5:21-26). [2.] Of the seventh commandment, against adultery (Mat 5:27-32). [3.] Of the third commandment (Mat 5:33-37). [4.] Of the law of retaliation (Mat 5:38-42). [5.] Of the law of brotherly love (Mat 5:43-48). And the scope of the whole is, to show that the law is spiritual.

We have here a general account of this sermon. I. The Preacher was our Lord Jesus, the Prince of preachers, the great Prophet of his church, who came into the world, to be the Light of the world. The prophets and John had done virtuously in preaching, but Christ excelled them all. He is the eternal Wisdom, that lay in the bosom of the Father, before all worlds, and perfectly knew his will (Joh 1:18); and he is the eternal Word, by whom he has in these last days spoken to us. The many miraculous cures wrought by Christ in Galilee, which we read of in the close of the foregoing chapter, were intended to make way for this sermon, and to dispose people to receive instructions from one in whom there appeared so much of a divine power and goodness; and, probably, this sermon was the summary, or rehearsal, of what he had preached up and down in the synagogues of Galilee. His text was, Repent, for the kingdom of heaven is at hand. This is a sermon on the former part of that text, showing what it is to repent; it is to reform, both in judgment and practice; and here he tells us wherein, in answer to that question (Mal 3:7), Wherein shall we return? He afterward preached upon the latter part of the text, when, in divers parables, he showed what the kingdom of heaven is like, ch. 13. II. The place was a mountain in Galilee. As in other things, so in this, our Lord Jesus was but ill accommodated; he had no convenient place to preach in, any more than to lay his head on. While the scribes and Pharisees had Moses' chair to sit in, with all possible ease, honour, and state, and there corrupted the law; our Lord Jesus, the great Teacher of truth, is driven out to the desert, and finds no better a pulpit than a mountain can afford; and not one of the holy mountains neither, not one of the mountains of Zion, but a common mountain; by which Christ would intimate that there is no such distinguishing holiness of places now, under the gospel, as there was under the law; but that it is the will of God that men should pray and preach every where, any where, provided it be decent and convenient. Christ preached this sermon, which was an exposition of the law, upon a mountain, because upon a mountain the law was given; and this was also a solemn promulgation of the Christian law. But observe the difference: when the law was given, the Lord came down upon the mountain; now the Lord went up: then, he spoke in thunder and lightning; now, in a still small voice: then the people were ordered to keep their distance; now they are invited to draw near: a blessed change! If God's grace and goodness are (as they certainly are) his glory, then the glory of the gospel is the glory that excels, for grace and truth came by Jesus Christ, Co2 3:7; Heb 12:18, etc. It was foretold of Zebulun and Issachar, two of the tribes of Galilee (Deu 33:19), that they shall call the people to the mountain; to this mountain we are called, to learn to offer the sacrifices of righteousness. Now was this the mountain of the Lord, where he taught us his ways, Isa 2:2, Isa 2:3; Mic 4:1, Mic 4:2. III. The auditors were his disciples, who came unto him; came at his call, as appears by comparing Mar 3:13, Luk 6:13. To them he directed his speech, because they followed him for love and learning, while others attended him only for cures. He taught them, because they were willing to be taught (the meek will he teach his way); because they would understand what he taught, which to others was foolishness; and because they were to teach others; and it was therefore requisite that they should have a clear and distinct knowledge of these things themselves. The duties prescribed in this sermon were to be conscientiously performed by all those that would enter into that kingdom of heaven which they were sent to set up, with hope to have the benefit of it. But though this discourse was directed to the disciples, it was in the hearing of the multitude; for it is said (Mat 7:28), The people were astonished. No bounds were set about this mountain, to keep the people off, as were about mount Sinai (Exo 19:12); for, through Christ, we have access to God, not only to speak to him, but to hear from him. Nay, he had an eye to the multitude, in preaching this sermon. When the fame of his miracles had brought a vast crowd together, he took the opportunity of so great a confluence of people, to instruct them. Note, It is an encouragement to a faithful minister to cast the net of the gospel where there are a great many fishes, in hope that some will be caught. The sight of a multitude puts life into a preacher, which yet must arise from a desire of their profit, not his own praise. IV. The solemnity of his sermon is intimated in that word, when he was set. Christ preached many times occasionally, and by interlocutory discourses; but this was a set sermon, kathisantos autou, when he had placed himself so as to be best heard. He sat down as a Judge or Lawgiver. It intimates with what sedateness and composure of mind the things of God should be spoken and heard. He sat, that the scriptures might be fulfilled (Mal 3:3), He shall sit as a refiner, to purge away the dross, the corrupt doctrines of the sons of Levi. He sat as in the throne, judging right (Psa 9:4); for the word he spoke shall judge us. That phrase, He opened his mouth, is only a Hebrew periphrasis of speaking, as Job 3:1. Yet some think it intimates the solemnity of this discourse; the congregation being large, he raised his voice, and spoke louder than usual. He had spoken long by his servants the prophets, and opened their mouths (Eze 3:27; Eze 24:27; Eze 33:22); but now he opened his own, and spoke with freedom, as one having authority. One of the ancients has this remark upon it; Christ taught much without opening his mouth. that is, by his holy and exemplary life; nay, he taught, when, being led as a lamb to the slaughter, he opened not his mouth, but now he opened his mouth, and taught, that the scriptures might be fulfilled, Pro 8:1, Pro 8:2, Pro 8:6. Doth not wisdom cry - cry on the top of high places? And the opening of her lips shall be right things. He taught them, according to the promise (Isa 54:13), All thy children shall be taught of the Lord; for this purpose he had the tongue of the learned (Isa 50:4), and the Spirit of the Lord, Isa 61:1. He taught them, what was the evil they should abhor, and what was the good they should abide and abound in; for Christianity is not a matter of speculation, but is designed to regulate the temper of our minds and the tenour of our conversations; gospel-time is a time of reformation (Heb 9:10); and by the gospel we must be reformed, must be made good, must be made better. The truth, as it is in Jesus, is the truth which is according to godliness, Tit 1:1.

And seeing the multitudes,.... The great concourse of people that followed him from the places before mentioned, he went up into a mountain; either to pray alone, which was sometimes his custom to do, or to shun the multitude; or rather, because it was a commodious place for teaching the people: and when he was set: not for rest, but in order to teach; for sitting was the posture of masters, or teachers, see Mat 13:2 Luk 4:20. The form in which the master and his disciples sat is thus described by Maimonides (z). "The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.'' With respect to this latter custom, the Talmudists say (a), that "from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel died, the glory of the law ceased.'' His disciples came unto him; not only the twelve, but the company, or multitude, of his disciples, Luk 6:17 which he made in the several places, where he had been preaching; for the number of his disciples was larger than John's. (z) Hilch. Talmud Torah, c. 4. sect. 2. (a) T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c. 9. sect. 15. & Jarchi, Maimon, & Bartenora in ib.

Or, He ascends the mountain, because it is placed in the loftiness of His Father's Majesty that He gives the commands of heavenly life.

See how unambitious He was, and void of boasting: in that He did not lead people about with Him, but whereas, when healing was required, He had Himself gone about everywhere, visiting both towns and country places; now when the multitude is become very great, He sits in one spot: and that not in the midst of any city or forum, but on a mountain and in a wilderness; instructing us to do nothing for display, and to separate ourselves from the tumults of ordinary life, and this most especially, when we are to study wisdom, and to discourse of things needful to be done. But when He had gone up into the mount, and was set down, His disciples came unto Him. Seest thou their growth in virtue? and how in a moment they became better men? Since the multitude were but gazers on the miracles, but these from that hour desired also to hear some great and high thing. And indeed this it was set Him on His teaching, and made Him begin this discourse. For it was not men's bodies only that He was healing, but He was also amending their souls; and again from the care of these He would pass to attendance on the other. Thus He at once varied the succor that He gave, and likewise mingled with the instruction afforded by His words, the manifestation of His glory from His works; and besides, He stopped the shameless mouths of the heretics, signifying by this His care of both parts of our being, that He Himself is the Maker of the whole creation. Therefore also on each nature He bestowed abundant providence, now amending the one, now the other. And it is said, that He opened His mouth, and taught them. And wherefore is the clause added, He opened His mouth? To inform thee that in His very silence He gave instruction, and not when He spoke only: but at one time by opening His mouth, at another uttering His voice by the works which He did. But when thou hearest that He taught them, do not think of Him as discoursing with His disciples only, but rather with all through them. For since the multitude was such as a multitude ever is, and consisted moreover of such as creep on the ground, He withdraws the choir of His disciples, and makes His discourse unto them: in His conversation with them providing that the rest also, who were yet very far from the level of His sayings, might find His lesson of self-denial no longer grievous unto them.

(Chapter 5, Verses 1, 2.) But Jesus, seeing the crowds, went up the mountain, and when he had sat down, his disciples came to him. And opening his mouth, he taught them, saying, 'The Lord goes up to the mountains, so that he may draw the multitudes to higher things with him. But the crowds are not able to ascend. And the disciples follow, to whom he speaks not standing, but sitting and huddled. For they were not able to understand him shining in his majesty.' According to the letter, some of the simpler brothers think that he taught the Beatitudes and the rest that follow on the Mount of Olives, which is not at all the case: for from what precedes and follows, the place is shown to be in Galilee, which we thought was either Mount Tabor or any other lofty mountain. Finally, after he finished his speeches, it immediately follows: But when he entered Capernaum.

The Lord went up the mountain that he might bring the crowds with him to higher things. The crowds were unable to go up, however, and he was followed by the disciples to whom he spoke, not standing but sitting together. For they were unable to understand this brilliant man in his majesty. Many of the simple believers literally believed that he taught the Beatitudes and other things on the Mount of Olives, but this is not really true. From the events that went before and followed, the place in Galilee has been shown to be what we believe is either Mount Tabor or some other high mountain. After he finished speaking, the Evangelist says, “Now when he had entered Capernaum.”

Some of the less learned brethren suppose the Lord to have spoken what follows from the Mount of Olives, which is by no means the case; what went before and what follows fixes the place in Galilee. aMount Tabor. we may suppose, or any other high mountain. He spoke to them sitting and not standing, for they could not have understood Him had He appeared in His own Majesty.

If any one will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life: and this we do not rashly venture to promise, but gather it from the very words of the Lord Himself. For the sermon itself is brought to a close in such a way, that it is clear there are in it all the precepts which go to mould the life. For thus He speaks: Therefore, whosoever hears these words of mine, and does them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that hears these words of mine, and does them not, I will liken unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Since, therefore, He has not simply said, Whosoever hears my words, but has made an addition, saying, Whosoever hears these words of mine, He has sufficiently indicated, as I think, that these sayings which He uttered on the mount so perfectly guide the life of those who may be willing to live according to them, that they may justly be compared to one building upon a rock. I have said this merely that it may be clear that the sermon before us is perfect in all the precepts by which the Christian life is moulded; for as regards this particular section a more careful treatment will be given in its own place.

If we ask what the mountain signifies, it is rightly understood to point toward the gospel’s higher righteousness. The precepts given to the Hebrews were lower. Yet, through his holy prophets and servants and in accordance with a most orderly arrangement of circumstance, the same God gave the lower precepts to a people to whom it was fitting to be bound by fear. Through his Son he gave the higher precepts to a people to whom it is fitting to be set free by love.

(de Cons. Ev. ii. 19.) Or He may be thought to have sought to shun the thickest crowd, and to have ascended the mountain that He might speak to His disciples alone. (de Serm. Dom. in Mont. i. 1.) Or, He ascends the mountain to show that the precepts of righteousness given by God through the Prophets to the Jews, who were yet under the bondage of fear, were the lesser commandments; but that by His own Son were given the greater commandments to a people which He had determined to deliver by love. Or, to teach sitting is the prerogative of the Master. His disciples came to him, that they who in spirit approached more nearly to keeping His commandments, should also approach Him nearest with their bodily presence. (de Cons. Ev. ii. 19.) It causes a thought how it is that Matthew relates this sermon to have been delivered by the Lord sitting on the mountain; Luke, as He stood in the plain. This diversity in their accounts would lead us to think that the occasions were different. Why should not Christ repeat once more what He said before, or do once more what He had done before? Although another method of reconciling the two may occur to us; namely, that our Lord was first with His disciples alone on some more lofty peak of the mountain when He chose the twelve; that He then descended with them not from the mountain entirely, but from the top to some expanse of level ground in the side, capable of holding a great number of people; that He stood there while the crowd was gathering around Him, and after when He had sate down, then His disciples came near to Him, and so to them and in the presence of the rest of the multitude He spoke the same sermon which Matthew and Luke give, in a different manner, but with equal truth of facts.

From the low and humble to the high and exalted places, the Lord, ready to instruct his disciples, went up the mountain—specifically to the Mount of Olives—so that according to the very meaning of this word, he might present the gift of his divine mercy. The Lord went up the mountain that he might give the precepts of the heavenly commandments to his disciples, leaving the earthly and seeking the sublime things as though already placed on high. He went up that he might now give the divine gift of the long-promised blessing, according to what David had once declared: “For indeed he who gave the law will give blessings.”

And that he might more openly show the grace of the apostles and the author of this very great blessing, he added, “They shall walk from strength to strength; God shall look down upon Zion.” That is to say, the Son of God, who gave blessings to the apostles on Zion. On this mountain he also gave his apostles a blessing. He is the One who had once handed down the Mosaic law on Mt. Sinai, showing that he was the author of both laws.… When the law was first given on the mountain, the people were forbidden to draw close. But now, as the Lord was teaching on the mountain, no one is forbidden. Rather, all are invited that they may hear, because there is severity in the law and grace in the gospel. In the former case, terror is instilled in the unbelievers. In the latter case, a gift of blessings is poured out on the believers.

Every man in his own trade or profession rejoices when he sees an opportunity of exercising it; the carpenter if he sees a goodly tree desires to have it to cut down to employ his skill on, and the Priest when he sees a full Church, his heart rejoices, he is glad of the occasion to teach. So the Lord seeing a great congregation of people was stirred to teach them.

This should be known, that the Lord had three places of retirement that we read of, the ship, the mountain, and the desert; to one of these He was wont to withdraw whenever He was pressed by the multitude.

Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come unto Him.

And seeing the multitudes, He went up onto the mountain. He teaches us not to do anything ostentatiously. For when He is about to teach, He goes up onto the mountain, thus instructing us also when we would teach, to depart from the bustle in the city. And when He had sat down, His disciples came to Him. The multitude comes for the miracles, but the disciples come for the teachings. So when He has finished the miracles and healed their bodies, then He heals their souls as well, that we may learn that He is the Creator of both souls and bodies.

Seeing the crowds. Here the Lord proposes his doctrine, and it is divided into three parts. In the first the doctrine of Christ is presented; in the second the power of the doctrine (c. 13); in the third the end to which it leads (c. 17). The first is divided into three parts: in the second the ministers of the doctrine are formed (c. 10); in the third the opponents are confounded (c. 11). The first is divided into two parts: in the first the doctrine of Christ is propounded; in the second it is confirmed by miracles (c. 8). The first is divided into two: in the first is given, as it were, a title to the doctrine; in the second the doctrine is explained (v. 3). In regard to the first he does three things: first, he describes the place where the doctrine was proposed; secondly, the audience; thirdly, the method of teaching (v. 2). He says, therefore: I have said that the crowds followed him. Seeing the crowds, Jesus went up on the mountain. This text can be understood in two ways: First, in the way: He went up to teach the crowds and not to flee. Hence Chrysostom says that as an artisan, seeing the material ready, likes to work, so the priest likes to preach, when he sees the congregation assembled; and therefore, he went up: "I will thank you in the great congregation" (Ps 35:18). Or in this way: he went up, fleeing the crowds, so that he might more securely teach the disciples: "The words of the wise are heard in silence" (Sir 21:17). It should be noted that Christ is said to have had three refuges: for sometimes he fled to the mountain, as it says here and in John (8:7): "Jesus went to the Mount of Olives"; sometimes to a ship: "Getting into one of the boats" (Lk 5:3); thirdly, into the desert: "Come away by yourselves to a lonely place" (Mk 6:31). These are quite suitable, for man can find refuge in God in three ways: in the protection afforded by God's loftiness, which is signified by the mountain: "Those who trust in the Lord are like Mount Zion" (Ps 125:1). In the society of the Church, which is designated by the ship: "Jerusalem, built as a city, which is bound firmly together" (Ps 122:3). In the solitude of religion, which is signified by the desert, through contempt for temporal things: "I will bring her into the desert, and speak tenderly to her" (Hos 2:14); "I would wander afar, I would dwell in solitude" (Ps 55:7). He went up on the mountain for five reasons: First, to show his greatness, for he is the mountain about which Ps 68 (v. 15): "O mighty mountain, mountain of Bashan." Secondly, to show that the teacher of this doctrine ought to rise to eminence of life: "Get you up to a high mountain, you who instruct Zion" (Is 40:9). The third reason was to show the dignity of the Church, to which the doctrine is proposed: "The mountain of the house of the Lord shall be established as the highest of the mountains" (Is 2:2). Fourthly, to show the perfection of this doctrine, because it is most perfect: "Your righteousness is like the mountains of God" (Ps 37:6). Fifthly, that it might agree with the old legislation, which was given on a mountain (Ex c. 19 and c. 24). Then the hearers are mentioned: When he sat down, his disciples came to him. Two things can be noted in his sitting: humiliation: "You know when I sit down" (Ps 139:2). When he was in the loftiness of divine majesty, his doctrine could not be grasped; but men began to grasp it when he humbled himself. Or this pertains to the dignity of his office of teacher: "The Scribes and Pharisees sit on Moses' seat" (Mt 23:2). For leisure is required for the study of wisdom. His disciples came to him, not only in body but in mind: "Look to him and be enlightened" (Ps 34:5); "So they followed in your steps, receiving direction from you" (Dt 33:3). And note that when the Lord preached to the multitude, he stood: "He came down with them and stood in a level place" (Lk 6:17); but here, when he taught the disciples, he sat. From this arose the custom that one preaches to the crowds standing, but sitting to religious.

THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16) And seeing the multitudes--those mentioned in Mat 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.