95
V. 1. ΙΔΩΝ δὲ τοὺς ὄχλους * ἀνέβη εἰς τὸ ὄρος: καὶ > καθίσαντος a same
αὐτοῦ, προσῆλθον αὐτῷ ] οἱ "μαθηταὶ αὐτοῦ: 2. καὶ “dvoigas τὸ στόµα αὐτοῦ, ἐδίδασκεν αὐτούς, λέγων, 3. “*Maxdpror ot ’ πτωχοὶ
in xiii. 48. Mk. ix. 35.
-c frequent in Gospp. and Acts, nowhere else in N. T.
OES PT κ. ας, f Ch. xi. 5. Lk. iv. 18.
Lk. iv. 20 al., intrans., also Heb. i. 3; trans. 1 Cor. vi. 4.
phrase ch. xiv. 23; XV. 29. Mk. iii. 13. b here and Eph. ii. 6 (συνεκ).
d again in xiii. 35. e Ch. xi. 6; xiii. 16.
1 B omits avtw; bracketed as doubtful in W.H.
Him a subject of long and careful study before the opening of His public career. The portions of the discourse which bear on that subject can be picked out, and others not relating thereto eliminated, and we may say if we choose that the resulting body of teaching is the Sermon on the Mount (so Weiss). Perhaps the truth is that these portions formed one of the lessons given to disciples on the hill in their holiday summer school. The Beatitudes might form another, instruc- tions on prayer (vi. 7-15) α third, admonitions against covetousness and care (vi. 19-34) a fourth, andsoon. As these chapters stand, the various parts cohere and sympathise wonderfully so as to present the appearance of a unity; but that need not hinder us from regard- ing the whole as a skilful combination of originally distinct lessons, possessing the generic unity of the Teaching on the Hill. This view I prefer to that which regards the sermon as a com- pendium of Christ’s whole doctrine (De Wette), or the magna charta of the kingdom (Tholuck), though there is a truth in that title, or as an ordination discourse in connection with the setting apart of the Twelve (Ewald), or in its original parts an anti-Pharisaic manifesto (Weiss-Meyer). For comparison of Matthew’s version of the discourse with Luke’s see notes on Lk. vi. 20-49.
Chap. v. 1-2. Introductory statement by evangelist. Λ᾿Ιδὼν δὲ . . . εἲς τὸ ὄρος. Christ ascended the hill, accord- ing to some, because there was more room there for the crowd than below. I prefer the view well put by Euthy. Zig. : ‘““He ascended the near hill, to avoid ‘the din of the crowd (θορύβους) and to give instruction without distraction ; for «Πε passed from the healing of the body to the cure of souls. This was His habit, passing from that to this and from this ‘to that, providing varied benefit.” But we must be on our guard against a double misunderstanding that might be suggested by the statement in ver. 1, ‘that Jesus went up to the mountain, as af in ascetic retirement from the world,
and addressed Himself henceforth to His disciples, as if they alone were the objects of His care, or to teach them an esoteric doctrine with which the multi- tude had no concern. Jesus was not monastic in spirit, and He had not two doctrines, one for the many, another for the few, like Buddha. His highest teaching, even the Beatitudes and the beautiful discourse against care, was meant for the million. He taught disciples that they might teach the world and so be its light. For this purpose His disciples came to Him when He sat down (καθίσαντος αὐτοῦ) taking the teacher’s position (cf. Mk. iv. 1, ix. 35, xiii. 3). Lutteroth (Essai d’Interpré- tation, p. 65) takes καθίσαντος as mean- ing to camp out (camper), to remain for a time, as in Lk. xxiv. 49, Acts xviii. 11. He, I find, adopts the view I have indicated of the sermon as a summary of all the discourses of Jesus on the hill during a sojourn of some duration. The hill, τὸ ὄρος, may be most naturally taken to mean the elevated plateau rising above the seashore. It is idle to inquire what particular hill is intended. — Ver. 2. dvolfas τὸ ordpa: solemn description of the beginning of a weighty discourse.—é8i8ackev, imperfect, imply- ing continued discourse.