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Explanation for:
Matthew
5
:
2
And opening his mouth, he taught them, saying:
12
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He began to speak, as the Evangelist notes, and imparted His teachings. Why mention that He opened His mouth? It indicates that His teaching transcended mere words; He conveyed wisdom not just through speech but also through His actions. When you hear the phrase “Teaching them,” understand that He is not addressing solely His apostles, but that through them, His message reaches everyone. However, since the crowd lacked formal education and was still settled, He called His disciples closer, directing His discourse to them. In this manner, He engaged in a dialogue that made profound teachings accessible to those nearby, who were largely unprepared to absorb His messages. Reflecting this, Luke notes that He directed His conversation towards the disciples. Similarly, Matthew recounts: His disciples approached Him, and He taught them. This positioning necessitated that the others pay greater attention than if He had spoken to all present."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Then Matthew the evangelist proclaimed, “He opened His mouth, which signifies the treasury of divine wisdom and knowledge (cf. Col. 2:3). He unveiled the sacred inner chamber of His temple. Likewise, you should open your mouth, but first entreat that it might be opened! If even the apostle Paul sought assistance for his speech (see Eph. 6:18-19), how much more earnestly should you plead for it. The key to the understanding with which you should speak was revealed by the prophet: Open your mouth with the word of God (Proverbs 31:9). The word of God serves as the key for your speech; it unlocks knowledge; through it, the shackles of silence are removed, and the blinds of ignorance are drawn back.\\n\\nBlessed are the poor in spirit, for theirs is the kingdom of God. Blessed are those who hunger and thirst now, for they shall be satisfied; blessed are those who weep now, for you shall rejoice. Blessed are you when people revile you (Luke 6:20-22). St. Luke mentions only four of the beatitudes spoken by the Lord, while St. Matthew lists eight (see Mt 5:3-10). However, within those eight, there are those four, and conversely, those four encompass those eight. One evangelist chose four to symbolize the principal virtues, while the other extracted the profound number eight. Many psalms bear the title, “On eight,” and speak of presenting a portion of eight (see Psalms 6:1, Psalms 11:1, Ecclesiastes 11:2), likely referring to the commandments of the beatitudes. Indeed, since the number eight signifies the fulfillment of our hope, it also embodies the fullness of our virtues.\\n\\nNext, let us reflect on the more comprehensive commandments. Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). Both evangelists place this blessing at the forefront. It comes first in order as the foundation and source of virtues, as one who shuns worldly matters is deserving of eternal promises. A person too attached to this world, unable to detach, cannot attain the reward of the kingdom of heaven.\\n\\nThe second blessing follows: Blessed are the meek (Matt. 5:5). The third: Blessed are those who mourn (Matt. 5:4). The fourth: Blessed are those who hunger and thirst for righteousness (Matt. 5:6). The fifth: Blessed are the merciful (Matt. 5:7). The sixth: Blessed are the pure in heart (Matt. 5:8). The seventh: Blessed are the peacemakers (Matt. 5:9). It is appropriate that this is the seventh, for on the seventh day, God rested from all His creation, a day characterized by rest and peace (see Gen. 2:2, Lev. 13:3). The eighth: Blessed are those who are persecuted for righteousness’ sake (Matt. 5:10).\\n\\nCome, Lord Jesus, teach us the order of Your beatitudes. First, You declared blessed the poor in spirit, then the meek, and next those who weep. Even if I possess some knowledge, I know it only in part. If Paul knew in part (cf. 1 Cor. 13:12), how much less can I claim to know, being inferior to Paul in both life and speech? Life demands words and draws them forth; words devoid of life are not divine. Paul’s wisdom surpasses mine. He takes pride in tribulations; I take pride in accomplishments; he takes pride that he is not exalted through revelation (cf. Rom. 5:3; 1 Cor. 12:5; 2 Cor. 11:26; 2 Cor. 12:7), while I, if granted a revelation, would boast of it. Yet, God is capable of raising up children from stones (cf. Matt. 3:9), pouring forth words from sealed lips, and giving voice to the mute. If He opened the eyes of a donkey to perceive an angel (see Num. 22:23, 27), it is within His power to open our eyes to see the mysteries of God."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Our Lord and God, the only-begotten Son of the Most High Father, who humbled Himself by becoming human and transitioned from Master to Teacher, gathered with His disciples—the apostles—when numerous individuals from various regions came together. He ascended a mountain, opened His mouth, and imparted wisdom, declaring, \\"Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek, for they shall inherit the earth.\\" In this way, the Savior presents a pathway adorned with precious stones, providing steps for holy and faithful souls to ascend toward the ultimate good, which is the Kingdom of Heaven. Here, dear brethren, I intend to briefly highlight the characteristics of these steps; let your mind and spirit remain attentive, for all that concerns God holds the highest significance."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The phrase 'And He opened His mouth' subtly implies through its pause that the discourse may be more extended than usual. This may be understood in the context that now He indicates the opening of His own mouth, while historically, it was the practice under the old covenant for Him to open the mouths of the prophets."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"What is the purpose of the phrase ‘opening His mouth’? At first glance, it may appear unnecessary. However, it holds significance, as He conveyed teachings without uttering a word, illustrated through His actions and miracles. Now, His teachings are articulated through speech. He instructed not only His followers but also the multitude. He commenced with the beatitudes, mirroring the beginnings of David's own proclamations."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Why did He mention opening His mouth? Even without uttering a word, He instructed them through His actions. He addresses His disciples specifically so that He does not seem unclear to the masses, yet His message is intended for everyone and each person uniquely."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"He, having begun to speak, taught not just with His words but also through the example of His holy life and the miracles He performed. In the past, He inspired the prophets to speak, and now, He Himself has begun to share His wisdom, in which are found all the riches of knowledge (Colossians 2:3). He initially directs His message to His followers, yet He communicates in a manner that captivates every listener, generously offering His remarkable teachings to anyone eager to hear Him (Colossians 2:3). He conveyed His lessons to them through discourse."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"He then joined the people and delivered an extensive speech. As the members of this new Israel are not defined by earthly lineage but by spiritual rebirth, the Lord intended to highlight in His discourse certain traits of the children of the new Israel. He largely referenced the guidelines and examples of piety exhibited by Israel at that time, contrasting the unworthy attributes with those of true goodness, elevating the good to its utmost perfection. The Savior's teachings were not solely directed at His chosen disciples; however, since they were nearly alone among the members of this new kingdom, destined to assume prominent roles within it and having distinct relationships as Apostles, His words profoundly resonated with them more than with others."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Instruction. In Matthew's account, it seems that this entire dialogue (chapters 5-7) took place all at once on the mountain (see Matt. 5:1-8); however, Luke presents the various segments of this dialogue as having been delivered at different times and locations (Luke 6:20-49; Matt. 6:9ff.). For comparison, see Lk. 11:1 ff.; Matt. 6:25 ff.; and Lk. 12:22 ff.; Matt. 6:7 ff.; as well as Lk. 8:34 ff. To clarify this matter, it is often suggested that the Evangelist Matthew has woven different speeches, spoken at various times and settings, into one extended address, as Luke indicates, or that portions of this mountain discourse were later reiterated by the Lord on other occasions (the latter seems more likely). Nonetheless, the crucial issue isn't the method of delivery but rather the importance of grasping the Lord's teachings instead of delving into the specifics of when or where specific statements were made. When it is not possible to ascertain these details directly and definitively, we may find ourselves entertaining speculations that offer little illumination. Instructed them. \\"When you hear the phrase 'taught them,' do not assume that He is addressing only His disciples; rather, through them, He speaks to all\\" (Chrysostom; cf. Theophylact). The opening of His mouth. \\"Why does He mention the opening of His mouth? This might seem unnecessary. However, He taught without speaking, through His actions and miracles, and now He teaches with His mouth open\\" (Theophylact; cf. Chrysostom)."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In Matthew 4:17, the Evangelist captures the essence of Jesus' message through His proclamation, “Repent, for the kingdom of heaven is at hand.” Matthew systematically presents the words and actions of the Lord, illustrating the relationship between His teachings and His miracles. Following this, he offers a discourse that outlines the fundamental principles of Christ's kingdom. This teaching is known as the Sermon on the Mount. The context and details surrounding this event are elaborated by Luke, who notes that the Lord spent a night in prayer prior to selecting the twelve Apostles (Luke 6:12-16). According to Matthew 5:1-2, when the crowds approached Jesus, He ascended a mountain, and as He settled down, His disciples gathered around Him. The throngs pressed in on the Lord, limiting His ability to share His teachings thoroughly and coherently. The profundity of the New Testament teachings necessitated that they be initially reserved for His closest followers, particularly those identified as apostles (Luke 6:12-10). While Luke mentions that the Lord delivered the beatitudes from a level place amidst a multitude (Luke 6:17), this is best interpreted as indicating that aspects of what was taught on the mountain were later shared with the crowd after descending (as noted in Matthew 7:28). Matthew seems to emphasize the mountain discourse primarily directed toward the Apostles alone."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The moment had arrived for the open declaration of the truths of the new covenant, and the Savior, surrounded by dedicated disciples and followers committed to being the heralds of the kingdom of heaven, was eager to disclose all the mysteries and treasures of God's kingdom on earth that He had established. He did this in detail during the renowned Sermon on the Mount, which serves as a comprehensive explanation of the New Testament law in contrast to the Old Testament law. This sermon was delivered on a mountain, from which it derives its name, and tradition specifically identifies this location as the mountain known as the 'Horns of Hattin,' located two hours from Tiberias. This mountain, characterized by its two peaks that rise sixty feet above the valley between them, aligns closely with the details of the Gospel accounts. It is situated near the Lake of Galilee, and ascending to its peak presents no difficulties; before reaching the top, there is a plateau suitable for those gathered to comfortably assemble. Christ, adhering to the customary practice of teachers in His time, likely sat on a rock formation, allowing His divine voice to resonate over the crowd, while the newly appointed apostles sat directly at His feet. This was a crucial assembly of the early Church of Christ, somewhat reminiscent of the Old Testament Church before Mount Sinai; however, instead of the trembling of all creation in the presence of the invisible God, men gathered eagerly at the feet of the incarnate God, who imparted words of love and mercy amidst nature, which seemed to rejoice in the announcement of liberation from the curse placed upon it for humanity's sake. Assuming the sermon started in the early morning, the sun, casting its gentle rays, bathed the surrounding countryside in a golden spring glow, revealing a breathtaking panorama from the mountain: to the right, the serene surface of the beautiful lake sparkled, reflecting the vibrant life in the coastal towns and villages; to the north, the majestic Hermon rose impressively from the morning haze, its snowy peak radiant in the multicolored light of the rising sun. All of nature appeared to hold its breath in awe-inspiring silence, attentively listening to the sermon concerning the beginnings of the kingdom of God on earth."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"After establishing the foundation of His church through the selection of the twelve apostles, the Lord aimed to unveil the essence and purpose of His teachings. Among the people, there was a widespread expectation of the Messiah’s earthly dominion, with hopes that He would vanquish all foes and restore Israel to the former glory reminiscent of the days of David and Solomon. Jesus Christ sought to demonstrate that the kingdom He would establish on earth would be spiritual and moral, distinct from earthly ambitions. In this endeavor, He delighted in elucidating the elevated nature and superiority of the gospel law in contrast to the law of the Old Testament, while also defining the traits of the New Testament believers in opposition to the standards of the Pharisaic religious practices of that era. Some of His teachings were primarily directed toward His chosen disciples, who were meant to serve as exemplars for others, fostering the dissemination of the Gospel message."}]}
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