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Filipino Cebuano Bible
Mateo 5:1
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from Treasury of Scripure Knowledge
seeing: Matthew 4:25, Matthew 13:2, Mark 4:1
he went: Matthew 15:29, Mark 3:13, Mark 3:20, John 6:2, John 6:3
his: Matthew 4:18-22, Matthew 10:2-4, Luke 6:13-16
Reciprocal: Matthew 8:1 - come Luke 4:20 - and sat John 8:2 - and he Acts 16:13 - and we Acts 17:17 - daily
Gill's Notes on the Bible
And seeing the multitudes,.... The great concourse of people that followed him from the places before mentioned,
he went up into a mountain; either to pray alone, which was sometimes his custom to do, or to shun the multitude; or rather, because it was a commodious place for teaching the people:
and when he was set: not for rest, but in order to teach; for sitting was the posture of masters, or teachers, see Matthew 13:2 Luke 4:20. The form in which the master and his disciples sat is thus described by Maimonides z.
"The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, היה הרב יושב "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.''
With respect to this latter custom, the Talmudists say a, that
"from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel died, the glory of the law ceased.''
His disciples came unto him; not only the twelve, but the company, or multitude, of his disciples, Luke 6:17 which he made in the several places, where he had been preaching; for the number of his disciples was larger than John's.
z Hilch. Talmud Torah, c. 4. sect. 2. a T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c. 9. sect. 15. & Jarchi, Maimon, & Bartenora in ib.
Barnes' Notes on the Bible
And seeing the multitudes - The great numbers that came to attend on his ministry. The substance of this discourse is recorded also in Luke 6:0. It is commonly called the “Sermon on the Mount.” It is not improbable that it was repeated, in substance, on different occasions, and to different people. At those times parts of it may have been omitted, and Luke may have recorded it as it was pronounced on one of those occasions. See the notes at Luke 6:17-20.
Went up into a mountain - This mountain, or hill, was somewhere in the vicinity of Capernaum, but where precisely is not mentioned. He ascended the hill, doubtless, because it was more convenient to address the multitude from an eminence than if he were on the same level with them. A hill or mountain is still shown a short distance to the northwest of the ancient site of Capernaum, which tradition reports to have been the place where this sermon was delivered, and which is called on the maps the Mount of Beatitudes. The hill commonly believed to be that on which the sermon was delivered is on the road from Nazareth to Tiberias, not far from the latter place. The hill is known by the name of Kuran Huttin, the Horns of Huttin. Of this hill Professor Hackett (Illustrations of Scripture, pp. 323, 324) says: “Though a noontide heat was beating down upon us with scorching power, I could not resist the temptation to turn aside and examine a place for which such a claim has been set up, though I cannot say that I have any great confidence in it. The hill referred to is rocky, and rises steeply to a moderate height above the plain. It has two summits, with a slight depression between them, and it is from these projecting points, or horns, that it receives the name given to it. From the top the observer has a full view of the Sea of Tiberias. The most pleasing feature of the landscape is that presented by the diversified appearance of the fields. The different plots of ground exhibit various colors, according to the state. of cultivation: some of them are red, where the land has been newly plowed up, the natural appearance of the soil; others yellow or white, where the harvest is beginning to ripen, or is already ripe; and others green, being covered with grass or springing grain. As they are contiguous to each other, or intermixed, these particolored plots present at some distance an appearance of joyful chequered work, which is really beautiful.
“In rhetorical descriptions of the delivery of the Sermon on the Mount, we often hear the people represented as looking up to the speaker from the sides of the hill, or listening to him from the plain. This would not be possible with reference to the present locality; for it is too precipitous and too elevated to allow of such a position. The Saviour could have sat there, however, in the midst of his hearers, for it affords a platform amply large enough for the accommodation of the hundreds who may have been present on that occasion.”
And when he was set - This was the common mode of teaching among the Jews, Luke 4:20; Luke 5:3; John 8:2; Acts 13:14; Acts 16:13.
His disciples came unto him - The word “disciples” means “learners,” those who are taught. Here it is put for those who attended on the ministry of Jesus, and does not imply that they were all Christians. See John 6:66.
Clarke's Notes on the Bible
CHAPTER V.
Christ begins his sermon on the mount, 1, 2.
The beatitudes, 3-12.
The disciples the salt of the earth, and light of the world,
13-16.
Christ is not come to destroy, but confirm and fulfil, the Law
and the Prophets, 17-19.
Of the righteousness of the scribes and Pharisees, 20.
Interpretation of the precepts relative to murder, anger, and
injurious speaking, 21, 22.
Of reconciliation, 23-26.
Of impure acts and propensities, and the necessity of
mortification, 27-30.
Of divorce, 31, 32.
Of oaths and profane swearing, 33-37.
Of bearing injuries and persecution, 38-41.
Of borrowing and lending, 42
Of love and hatred, 43-46.
Of civil respect, 47.
Christ's disciples must resemble their heavenly Father, 48.
NOTES ON CHAP. V
Verse Matthew 5:1. And seeing the multitudes — τους οχλους, these multitudes, viz. those mentioned in the preceding verse, which should make the first verse of this chapter.
He went up into a mountain — That he might have the greater advantage of speaking, so as to be heard by that great concourse of people which followed him. It is very probable that nothing more is meant here than a small hill or eminence. Had he been on a high mountain they could not have heard; and, had he been at a great distance, he would not have sat down. Matthew 5:14.
And when he was set — The usual posture of public teachers among the Jews, and among many other people. Hence sitting was a synonymous term for teaching among the rabbins.
His disciples — The word μαθητης signifies literally a scholar. Those who originally followed Christ, considered him in the light of a Divine teacher; and conscious of their ignorance, and the importance of his teaching, they put themselves under his tuition, that they might be instructed in heavenly things. Having been taught the mysteries of the kingdom of God, they became closely attached to their Divine Master, imitating his life and manners; and recommending his salvation to all the circle of their acquaintance. This is still the characteristic of a genuine disciple of Christ.
