And he opened his mouth. Frequent in the Old Testament; e.g. Job 3:1. A Hebraism, indicating that the words spoken are not the utterance of chance, but of set will and purpose. In the Gospels (in this sense) only Matthew 13:35 (from Psalms 78:2, LXX.); also in Acts 8:35 (Philip); Acts 10:34 (Peter); Acts 18:14 (Paul); Revelation 13:6 (the beast); cf. 2 Corinthians 6:11, of perfect frankness of expression, and Ephesians 6:19, perhaps of courage in the utterance of the Divine message. And taught them. ( ἐδίδασκεν αὐτοὺς). That which follows is represented, not as a proclamation, but as teaching, given to those who in some measure desired to follow and serve him. Some progress already made by the listeners, if only in a relation of respect and reverence, is implied in "teaching." The discourse was therefore spoken, not simply to the multitudes, a chance audience, but with primary and special reference to those who had already made some advance in relation to him. The multitudes, however, were standing by, and were amazed at the unique character of his teaching (cf. Matthew 7:28, Matthew 7:29; cf. also Luke 6:20 with Luke 7:1).
THE SERMON ON THE MOUNT. The following may serve as a brief summary.
1. The ideal character of his disciples (Matthew 5:3-10), which must be allowed to appear (Matthew 5:11-16).
2. The relation that they ought to hold towards the religion of the day, of which the Law was the accepted standard (Mt 5:17—6:18).
(a) Cases deduced directly from the Law (Matthew 5:21-48).
(b) Cases not so deduced (Matthew 6:1-18).
3. General principles regarding—
4. Epilogue (Matthew 7:13-27). A call to decision and independence of walk (Matthew 7:13-23). Assent is useless if it becomes not action (Matthew 7:24-27).
There is little doubt that the two accounts (here and Luke 6:1-49.) represent one and the same discourse, the main arguments for this belief being thus given by Ellicott: "That the beginning and end of the Sermon are nearly identical in both Gospels; that the precepts, as recited by St. Luke, are in the same general order as those in St. Matthew, and that they are often expressed in nearly the same words; and lastly, that each Evangelist specifies the same miracle, viz. the healing of the centurion's servant, as having taken place shortly after the Sermon, on our Lord's entry into Capernaum."