What is the significance of Jesus beginning His Sermon on the Mount in Matthew 5:2? Canonical Placement and Authenticity Matthew 5:2—“and He opened His mouth and began to teach them, saying:” —is anchored in every known Greek manuscript that contains the Sermon on the Mount (𝔓⁶⁷, 𝔐, ℵ, B, D, Θ, W, family 13, the Byzantine majority, and early versions such as the Syriac Peshitta and Old Latin). No meaningful textual variant alters either the wording or the placement of the verse. The uniform witness underlines its originality, corroborating the apostolic claim that “all Scripture is God-breathed” (2 Timothy 3:16). Literary Pivot: “He Opened His Mouth” The Semitic idiom Ἀνοίξας τὸ στόμα (anoixas to stoma) appears only six times in the New Testament (e.g., Matthew 13:35; Acts 8:35) and always precedes weighty, revelatory speech. It signals that what follows transcends casual conversation and carries covenantal gravity. First-century Jewish ears would recognize in the phrase an echo of divine disclosure, as when God “opened the mouth” of Balaam’s donkey to speak truth supernaturally (Numbers 22:28). Matthew therefore frames Jesus’ teaching as direct revelation from Yahweh in human flesh. Rabbinic Teaching Authority Ancient rabbis sat to interpret Torah (cf. Luke 4:20). Jesus, too, sits (Matthew 5:1), but verse 2 adds “He began to teach,” using ἐδίδασκεν (edidasken), an imperfect verb that conveys sustained, deliberate instruction. By joining the rabbinic posture with a divine idiom, Matthew shows that Christ is both greater than the rabbis (Matthew 7:29) and identical with the Lawgiver on Sinai (Exodus 20:1). Messianic Fulfillment of Deuteronomy 18:18 Yahweh promised, “I will raise up for them a prophet like you from among their brothers, and I will put My words in his mouth” (Deuteronomy 18:18). Matthew signals that the moment has arrived: God has indeed placed His words in Jesus’ mouth, validating His messianic identity. First-century Jews anticipating the Prophet “like Moses” would have heard the allusion and recognized the claim. Covenant Renewal on a Mountain Mountains serve as covenantal theaters: Sinai (Exodus 19 – 20), Gerizim and Ebal (Joshua 8:30-35), Carmel (1 Kings 18). Jesus’ mountain setting announces a new covenant epoch (cf. Jeremiah 31:31-34; Hebrews 8:6-13). Verse 2 thus functions as the covenant preamble, paralleling “And God spoke all these words” (Exodus 20:1). What follows updates, fulfills, and internalizes the heart of Torah. Disciples as Primary Audience “His disciples came to Him” (5:1). Verse 2 then states, “He began to teach them.” The plural αὐτούς (autous) refers first to disciples, then by extension to the listening crowds (7:28). The pattern reflects divine pedagogy: revelation entrusted to the covenant community spreads outward to the nations (Matthew 28:19-20). Public Revelation to the Nations By teaching openly, Jesus prefigures Isaiah 2:2-3—“All nations will stream to it…and He will teach us His ways.” Beginning with verse 2, the Sermon on the Mount displays the universal scope of the kingdom ethic. Gentile eyewitnesses later preserved the message in Greek, enabling global proclamation. Inauguration of the Kingdom Ethic The Sermon’s thesis, “Repent, for the kingdom of heaven is at hand” (Matthew 4:17), crystallizes in 5:2. Jesus articulates kingdom norms that upend human pride: poverty of spirit, meekness, mercy, purity. Introducing them with a formal teaching formula highlights their non-negotiable authority. Beatitudes as Divine Reversal Verse 2’s solemn opening cues a series of “Blessed are…” declarations (5:3-12). In ancient Near Eastern treaties, covenant blessings preceded stipulations. Jesus mirrors that pattern, assuring listeners that obedience flows from grace already pronounced. Contrast with Pharisaic Righteousness Pharisaic teachers prefaced instruction with quotations from earlier sages. By contrast, Jesus speaks on His own authority—“But I tell you” (5:22 ff.). Verse 2 introduces this self-authenticating voice, culminating in 7:28-29: “He taught as one having authority.” The implication is divine identity. Verbal Inspiration and Manuscript Witness Matthew’s precise aorist participle “opened” and imperfect “taught” preserve a historical act, not myth. Early papyri (𝔓¹ c. AD 125; 𝔓⁶⁷ c. AD 200) confirm that the wording predates later ecclesial embellishment. No rival Gospel omits the scene, and hostile critics like Celsus (2nd century) never disputed its existence, only its implications—affirming its early circulation. Implications for Discipleship and Salvation Because verse 2 initiates the most concentrated ethical discourse in Scripture, it demands a response. Its structure establishes that salvation precedes obedience: only those already gathered to Christ hear the directives. Behavioral research on moral formation confirms that identity precedes praxis; likewise, spiritual rebirth (John 3:3) precedes kingdom living (Matthew 6:33). Practical Application Matthew 5:2 summons every reader to lean in: God has opened His mouth again. The appropriate response is the prayer of Samuel, “Speak, LORD, for Your servant is listening” (1 Samuel 3:9). To ignore the divine voice is to reject the only words “by which you must be saved” (Acts 11:14). |
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