548:: 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.
383:, but he goes there merely to pray and descends before beginning his preaching. Some scholars have tried to reconcile the two accounts, with one proposal being that the sermon was delivered on a flat plain part-way up a mountain. Davies and Allison reject such an approach, as Luke made clear that Jesus descended prior to the speech. Davies and Allison also consider such reconciliation unnecessary as the sermon is a general summary of Jesus' teachings and was likely preached on many occasions.
368:. A number of scholars do not feel "the mountain" is the most accurate understanding of the phrase. Gundry feels it could mean "mountainous region", while France feels it should be read as "went up into the hills." Nolland notes that "mountainous region' is another option for translating the phrase, though he believes "a mountain" is still the most accurate translation. Boring notes that this move to the mountains has been read as Jesus fleeing the crowds mentioned in
500::9) secondly, to show that as well he who teaches, as he who hears the righteousness of God, should stand on a high ground of spiritual virtues; for none can abide in the valley and speak from a mountain. If thou stand on the earth, speak of the earth; if thou speak of heaven, stand in heaven. Or, He ascended into the mountain to show that all who would learn the mysteries of the truth should go up into the Mount of the Church of which
462:: 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.
56:
958:
524:: 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.
412:
would always sit when delivering a lesson. Lachs disagrees with this, arguing that while sitting was a standard teaching position in the later half of the first century, in the early part of the century the tradition was to always stand while teaching to the Torah. Luke makes no mention of whether
336:
then the author of
Matthew would have made the links far clearer. Hare also takes a different view. He reads the sequence of Jesus sitting, the disciples approaching, and then talking as depicting Jesus regally with the disciples approaching him as would subjects at a royal court. To Hare the
413:
Jesus is sitting or standing. The traditional view, as depicted in art, is that the disciples sat near Jesus, with the crowd beyond but still able to hear. Lapide feels that Jesus' sermon is directed at three circles of listeners, his disciples, the crowd, and the world in general.
395:
appears in the Gospel of
Matthew. Its exact meaning is unclear. Some feel that it refers only to the small group of Jesus' followers, and that the Sermon was only directed to them. Albright and Mann support this view. Gundry feels that, at least in this verse,
486:: 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. Mount Tabor, we may suppose, or any other high mountain.
474:: By not choosing His seat in the city, and the market place, but on a mountain in a desert, He has taught us to do nothing with ostentation, and to depart from crowds, above all when we are to be employed in philosophy, or in speaking of serious things.
316:. Lapide feels that the clumsy phrasing implies that this verse is a transliteration from the Hebrew, and that it was an exact replica of a passage describing Moses. Boring notes that the reference to Jesus sitting may be an allusion to
536:: 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.
324:
in his commentary on the Sermon on the Mount supported the Moses parallel. He argued that this symbolism shows that Jesus is giving a new set of precepts to supplement those of Moses. In his later writings, such as the
480:: 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.
372:. Many arguments about the nature of Jesus' mission and his psychology have been read into this avoidance of crowds. Boring disagrees, and believes the move to the hills is present only as a Mosaic parallel.
408:
makes clear the general crowd was listening to the Sermon. That Jesus sits down might indicate this is not meant to be a public address. Hill notes that Jewish leaders in schools and
364:
lies to the east of the Sea of
Galilee. There are a number of hills that have traditionally been claimed as the site of the sermon, but the best known is the one today known as the
447:
Harrington notes that this is one of only two times in the Gospel that Jesus is described as teaching. Both reference the Sermon on the Mount, with the other reference at
554:: When the Lord on the mountain is about to utter His sublime precepts, it is said, Opening his mouth he taught them, He who had before opened the mouth of the Prophets.
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440:, which mentions "every word out of the mouth of God". Gundry thus feels that this turn of phrase is meant to imply that the Sermon are words spoken by God. Luke's
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was of the opinion that the sermon itself was delivered to the disciples, but that it was intended for wider distribution, which is why it was written down.
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Lapide, Pinchas. The Sermon on the Mount, Utopia or
Program for Action? translated from the German by Arlene Swidler. Maryknoll: Orbis Books, 1986.
656:
Lapide, Pinchas. The Sermon on the Mount, Utopia or
Program for Action? translated from the German by Arlene Swidler. Maryknoll: Orbis Books, 1986.
154:
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sees these words as "a solemn introduction" used to introduce "a discourse or advice of importance". Gundry suggests that this is a reference to
468:: 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.
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572:: Or, that we may understand that He sometimes teaches by opening His mouth in speech, sometimes by that voice which resounds from His works.
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Other scholars reject the link with Moses. Commentary writer David Hill disagrees, arguing that if this had been intended as a reference to
518:: 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.
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has a much broader meaning and refers to any who came to hear Jesus, he feels the word is used interchangeably in this section with
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542:: Mystically, this sitting down of Christ is His incarnation; had He not taken flesh on Him, mankind could not have come unto Him.
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to witness him healing: these verses present Jesus as seeing the crowds and going up onto a mountain to begin teaching.
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The reference to going up a mountain prior to preaching is considered by many to be a reference to
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560:: Wherever it is said that the Lord opened His mouth, we may know how great things are to follow.
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The NIV in verse 2 reads "and he began to teach them" without using the phrase "opened his mouth.
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Lachs, Samuel Tobias. "Some
Textual Observations on the Sermon on the Mount."
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opens with Jesus "lifting up his eyes", and the two phrases might be related.
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A Critical and
Exegetical Commentary on the Gospel According to Saint Matthew
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other referential explanations, meaning "the well-known hill" (Fritzsche,
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hill", the one which is situated in the place where Jesus saw the crowds (
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This article incorporates text from this source, which is in the
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The Gospel
According to Matthew: an Introduction and Commentary.
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Interpretation, a Bible commentary for teaching and preaching.
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on
Matthew 5, sixth edition (1890), accessed 13 February 2021
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Grand Rapids: William B. Eerdmans Publishing Company, 1982.
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Grand Rapids: William B. Eerdmans Publishing Company, 1982.
710:
Grand Rapids: William B. Eerdmans Publishing Company, 1982.
708:
Matthew: a Commentary on his Literary and Theological Art.
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generic, meaning "the hilly district, or on the heights" (
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Matthew a Commentary on his Literary and Theological Art.
843:, "Homilies on Matthew: Homily VI". circa fourth century.
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Matthew a Commentary on his Literary and Theological Art.
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and several large hills in the region to the west of the
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1: And seeing the multitudes, he went up into a mountain:
854:
Greek Testament Critical Exegetical Commentary - Alford
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1: Seeing the multitudes, he went up onto the mountain.
113:
that will be recited in the next several chapters. The
908:
The Gospel of Matthew: a commentary on the Greek text.
762:. Edinburgh : T. & T. Clark, 1988-1997. p. 63
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The Gospel of Matthew: a commentary on the Greek text.
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reference to a mountain might thus be a reference to
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2: And he opened his mouth, and taught them, saying,
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2:και ανοιξας το στομα αυτου εδιδασκεν αυτους λεγων
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182:and when he was set, his disciples came unto him:
200:When he had sat down, his disciples came to him.
203:2: He opened his mouth and taught them, saying,
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164:καθισαντος αυτου προσηλθαν οι μαθηται αυτου
161:1:ιδων δε τους οχλους ανεβη εις το ορος και
27:Verse of the Bible in the Gospel of Matthew
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379:also has Jesus go up into a mountain in
910:Wm. B. Eerdmans Publishing, 2005 p. 169
856:on Matthew 5, accessed 12 November 2022
736:Wm. B. Eerdmans Publishing, 2005 p. 192
695:Westminster John Knox Press, 1993 p. 35
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588:For a collection of other versions see
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259:)): in Meyer's view, "always incorrect"
243:classifies interpretations of το ορος (
758:Davies, W.D. and Dale C. Allison, Jr.
29:
747:The New Interpreter's Bible, volume 8
667:The New Interpreter's Bible, volume 8
7:
745:Boring, Eugene "Gospel of Matthew."
665:Boring, Eugene "Gospel of Matthew."
506:The hill of God is a hill of fatness
2165:The Gospel According to St. Matthew
288:) or "the holy hill" (Ewald), "the
455:Commentary from the Church Fathers
251:indefinite, meaning "a mountain" (
117:concluded with large crowds "from
25:
239:mountain". Protestant theologian
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496:, Get thee up into a mountain; (
420:"Opened his mouth" was a common
329:, he backs away from this view.
54:
723:Leicester: Inter-Varsity, 1985.
1313:Thou shalt not commit adultery
884:. Grand Rapids: Eerdmans, 1981
809:. Grand Rapids: Eerdmans, 1981
691:Hare, Douglas R. A. Matthew.
281:, Meyer's own preference), and
175:of the Bible, the text reads:
1:
897:Liturgical Press, 1991 p. 66
820:The Jewish Quarterly Review,
348:There are mountains in both
257:de:Christian Gottlieb Kühnöl
97:are the first two verses of
233:New American Standard Bible
193:translates the passage as:
109:. The verses introduce the
63:of the Sermon on the Mount.
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2096:Five Discourses of Matthew
774:and C.S. Mann. "Matthew",
2363:American Standard Version
2189:The Visual Bible: Matthew
1699:Massacre of the Innocents
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304:Symbolism of the mountain
217:New International Version
53:
37:
2116:Gospel of Pseudo-Matthew
1763:Jesus preaches in a ship
682:. Grand Rapids: Eerdmans
375:The introduction to the
229:Revised Standard Version
2121:Rabbinical translations
1303:Turning the other cheek
777:The Anchor Bible Series
292:of the New Testament" (
227:mountain", whereas the
2076:Augustinian hypothesis
1914:Mary, sister of Martha
895:The Gospel of Matthew.
893:Harrington, Daniel J.
621:New King James Version
387:Starting of the sermon
345:rather than of Sinai.
221:God's Word Translation
2368:World English Version
2086:Matthean Posteriority
2081:Two-gospel hypothesis
1773:Feeding the multitude
1736:Behold the bridegroom
882:The Gospel of Matthew
807:The Gospel of Matthew
749:Abingdon, 1995 p. 175
680:The Gospel of Matthew
669:Abingdon, 1995 p. 175
633:Meyer's NT Commentary
432:. Anglican churchman
247:, "the mountain") as
2133:Joseph Smith–Matthew
1818:Crucifixion of Jesus
678:Hill, David (1981),
590:BibleHub Matthew 5:1
209:English translations
79:Christian Bible part
1741:Sermon on the Mount
1308:Thou shalt not kill
1298:Sermon on the Mount
442:Sermon on the Plain
377:Sermon on the Plain
366:Mount of Beatitudes
279:Euthymios Zigabenos
273:specific, meaning "
191:World English Bible
111:Sermon on the Mount
2358:King James Version
2150:St Matthew Passion
2101:Calling of Matthew
2091:Genealogy of Jesus
1704:Return to Nazareth
516:Hilary of Poitiers
173:King James Version
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1726:Galilean ministry
1711:Kingdom of heaven
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986:Gospel of Matthew
866:Gundry, Robert H.
791:Gundry, Robert H.
705:Gundry, Robert H.
552:Gregory the Great
460:Pseudo-Chrysostom
155:Westcott and Hort
135:beyond the Jordan
103:Gospel of Matthew
99:the fifth chapter
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73:Gospel of Matthew
61:Persian miniature
16:(Redirected from
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2327:Magdalen papyrus
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1838:Great Commission
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772:Albright, W.F.
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540:Rabanus Maurus
478:Saint Remigius
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358:Sea of Galilee
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1397:New Testament
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149:The original
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83:New Testament
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62:
57:
52:
47:
42:
36:
33:Matthew 5:1–2
31:
19:
2187:
2179:
2171:
2163:
2148:
2025:Jordan River
1879:Jesus Christ
1833:Resurrection
1679:Jesus' birth
997:
984:
979:Matthew 4:25
977:
907:
902:
894:
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861:
852:Alford, H.,
848:
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617:Matthew 4:25
612:
584:
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488:
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449:Matthew 7:29
446:
434:Henry Alford
419:
406:Matthew 7:28
401:
397:
390:
374:
370:Matthew 4:25
347:
331:
326:
307:
299:
274:
244:
236:
224:
213:Geneva Bible
206:
188:
170:
148:
94:
90:
89:
2200:Manuscripts
2192:(1993 film)
2184:(1973 film)
2168:(1964 film)
1939:Simon Peter
1813:Last Supper
1798:Ten Virgins
1756:Golden Rule
1672:and phrases
999:Matthew 5:3
822:1978 p. 100
645:Matthew 5:2
502:the Prophet
438:Matthew 4:3
314:Mount Sinai
255:, Kuinoel (
151:Koine Greek
95:Matthew 5:2
91:Matthew 5:1
18:Matthew 5:2
2343:Greek Text
2142:In culture
1828:Empty tomb
1746:Beatitudes
1721:Temptation
1283:Beatitudes
604:References
570:Chrysostom
490:Chrysostom
472:Chrysostom
415:Chrysostom
410:synagogues
339:Mount Zion
235:refer to "
223:refer to "
219:(NIV) and
2389:Matthew 5
2207:Papyrus 1
2157:Structure
2020:Jerusalem
2005:Capernaum
2000:Bethsaida
1995:Bethlehem
1974:Sanhedrin
1969:Sadducees
1964:Pharisees
1803:Anointing
1568:Matthew 1
1415:Matthew 1
1339:chapter 6
1329:chapter 4
1041:chapter 5
990:Chapter 5
564:Augustine
546:Augustine
534:Augustine
522:Augustine
498:Isaiah 40
466:Augustine
426:Acts 8:35
398:disciples
393:disciples
381:Luke 6:12
207:In other
157:, reads:
127:Jerusalem
123:Decapolis
2383:Category
2181:Godspell
2173:Godspell
2126:Shem Tob
2111:Immanuel
2061:M source
2056:Q source
1874:Jeremiah
1859:Caiaphas
1407:Chapters
510:Psalm 68
504:speaks,
286:de Wette
231:and the
2336:Sources
2049:Related
2035:Samaria
2015:Galilee
1990:Bethany
1949:Zebedee
1919:Matthew
1716:Baptism
1643:16:2b–3
1276:Phrases
422:Semitic
245:to oros
171:In the
145:Content
119:Galilee
105:in the
101:of the
48: →
39:←
1983:Places
1959:Angels
1955:Groups
1944:Thomas
1934:Rachel
1924:Philip
1894:Joseph
1854:Andrew
1847:People
1823:Burial
1670:Events
1628:13:1–3
1560:Verses
1049:Verses
528:Jerome
512::15).
494:Esaias
484:Jerome
402:crowds
360:. The
334:Exodus
264:Ebrard
211:, the
133:, and
2030:Judea
2010:Egypt
1869:James
1864:Herod
1392:Bible
1207:35-36
1172:27-28
1157:23-24
1122:15-16
647:: NIV
576:Notes
430:10:34
350:Lower
343:David
310:Moses
290:Sinai
139:Jesus
131:Judea
1904:Mary
1884:John
1689:Magi
428:and
352:and
189:The
93:and
69:Book
41:4:25
2322:110
2317:105
2312:104
2307:103
2302:102
2297:101
1057:1-2
341:of
312:on
275:the
237:the
46:5:3
2385::
2292:96
2287:86
2282:83
2277:77
2272:73
2267:71
2262:70
2257:62
2252:53
2247:45
2242:44
2237:37
2232:35
2227:25
2222:21
2217:19
1657:28
1647:19
1638:15
1633:14
1623:12
1618:11
1613:10
1550:28
1545:27
1540:26
1535:25
1530:24
1525:23
1520:22
1515:21
1510:20
1505:19
1500:18
1495:17
1490:16
1485:15
1480:14
1475:13
1470:12
1465:11
1460:10
1267:48
1262:47
1257:46
1252:45
1247:44
1242:43
1237:42
1232:41
1227:40
1222:39
1217:38
1212:37
1202:34
1197:33
1192:32
1187:31
1182:30
1177:29
1167:26
1162:25
1152:22
1147:21
1142:20
1137:19
1132:18
1127:17
1117:14
1112:13
1107:12
1102:11
1097:10
915:^
619::
404:.
296:).
266:,
215:,
129:,
125:,
2212:4
1645:,
1608:9
1603:8
1598:7
1593:6
1588:5
1583:4
1578:3
1573:2
1455:9
1450:8
1445:7
1440:6
1435:5
1430:4
1425:3
1420:2
1399:)
1395:(
1376:e
1369:t
1362:v
1092:9
1087:8
1082:7
1077:6
1072:5
1067:4
1062:3
1030:e
1023:t
1016:v
965:.
954:.
779:.
596:.
594:2
592:-
508:(
270:)
225:a
20:)
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