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Selected Verse: Matthew 5:2 - Strong Concordance

Verse	Translation	Text
Mt 5:2	Strong Concordance	And [2532] he opened [455] his [846] mouth [4750], and taught [1321] them [846], saying [3004],
	King James	And he opened his mouth, and taught them, saying,

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
And he opened his mouth--a solemn way of arousing the reader's attention, and preparing him for something weighty. (Job 9:1; Act 8:35; Act 10:34). and taught them, saying--as follows.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

And he opened his mouth--a solemn way of arousing the reader's attention, and preparing him for something weighty. (Job 9:1; Act 8:35; Act 10:34).

and taught them, saying--as follows.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
And he opened his mouth Having announced the kingdom of heaven as "at hand," the King, in Matthew 5-7, declares the principles of the kingdom. The Sermon on the Mount has a twofold application: (1) literally, to the kingdom. In this sense it gives the divine constitution for the righteous government of the earth. Whenever the kingdom of heaven is established on earth it will be according to that constitution, which may be regarded as an explanation of the word "righteousness" as used by the prophets in describing the kingdom (for example) (Isa 11:4-5); (Isa 32:1); (Dan 9:24) In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive. (Mat 5:21-22); (Mat 5:27-28). Here lies the deeper reason why the Jews rejected the kingdom. They had reduced "righteousness" to mere ceremonialism, and the Old Testament idea of the kingdom to a mere affair of outward splendour and power. They were never rebuked for expecting a visible and powerful kingdom, but the words of the prophets should have prepared them to expect also that only the poor in spirit and the meek could share in it (for example) (Isa 11:4). The seventy-second Psalm, which was universally received by them as a description of the kingdom, was full of this. For these reasons, the Sermon on the Mount in its primary application gives neither the privilege nor the duty of the Church. These are found in the Epistles. Under the law of the kingdom, for example, no one may hope for forgiveness who has not first forgiven. (Mat 6:12); (Mat 6:14); (Mat 6:15). Under grace the Christian is exhorted to forgive because he is already forgiven. (Eph 4:30-32). (2) But there is a beautiful moral application to the Christian. It always remains true that the poor in spirit, rather than the proud, are blessed, and those who mourn because of their sins, and who are meek in the consciousness of them, will hunger and thirst after righteousness, and hungering, will be filled. The merciful are "blessed," the pure in heart do "see God." These principles fundamentally reappear in the teaching of the Epistles. saying The beatific character, unattainable by effort, is wrought in the believer by the Spirit, (Gal 5:22-23).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

And he opened his mouth

Having announced the kingdom of heaven as "at hand," the King, in Matthew 5-7, declares the principles of the kingdom. The Sermon on the Mount has a twofold application:

(1) literally, to the kingdom. In this sense it gives the divine constitution for the righteous government of the earth. Whenever the kingdom of heaven is established on earth it will be according to that constitution, which may be regarded as an explanation of the word "righteousness" as used by the prophets in describing the kingdom (for example) (Isa 11:4-5); (Isa 32:1); (Dan 9:24) In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive. (Mat 5:21-22); (Mat 5:27-28). Here lies the deeper reason why the Jews rejected the kingdom. They had reduced "righteousness" to mere ceremonialism, and the Old Testament idea of the kingdom to a mere affair of outward splendour and power. They were never rebuked for expecting a visible and powerful kingdom, but the words of the prophets should have prepared them to expect also that only the poor in spirit and the meek could share in it (for example) (Isa 11:4). The seventy-second Psalm, which was universally received by them as a description of the kingdom, was full of this. For these reasons, the Sermon on the Mount in its primary application gives neither the privilege nor the duty of the Church. These are found in the Epistles. Under the law of the kingdom, for example, no one may hope for forgiveness who has not first forgiven. (Mat 6:12); (Mat 6:14); (Mat 6:15). Under grace the Christian is exhorted to forgive because he is already forgiven. (Eph 4:30-32).

(2) But there is a beautiful moral application to the Christian. It always remains true that the poor in spirit, rather than the proud, are blessed, and those who mourn because of their sins, and who are meek in the consciousness of them, will hunger and thirst after righteousness, and hungering, will be filled. The merciful are "blessed," the pure in heart do "see God." These principles fundamentally reappear in the teaching of the Epistles.

saying

The beatific character, unattainable by effort, is wrought in the believer by the Spirit, (Gal 5:22-23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Taught (ἐδίδασκεν) The imperfect signifies began to teach.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And he opened his mouth - A phrase which always denotes a set and solemn discourse; and taught them - To bless men; to make men happy, was the great business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Christianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of: our friend and Saviour. Instead of using the lofty style, in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it.

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³⁴ Then [1161] Peter [4074] opened [455] his mouth [4750], and said [2036], Of [1909] a truth [225] I perceive [2638] that [3754] God [2316] is [2076] no [3756] respecter of persons [4381]:

³⁵ Then [1161] Philip [5376] opened [455] his [846] mouth [4750], and [2532] began [756] at [575] the same [5026] scripture [1124], and preached [2097] unto him [846] Jesus [2424].

¹ Then Job [0347] answered [06030] and said [0559],

²² But [1161] the fruit [2590] of the Spirit [4151] is [2076] love [26], joy [5479], peace [1515], longsuffering [3115], gentleness [5544], goodness [19], faith [4102],
²³ Meekness [4236], temperance [1466]: against [2596] such [5108] there is [2076] no [3756] law [3551].

³⁰ And [2532] grieve [3076] not [3361] the holy [40] Spirit [4151] of God [2316], whereby [1722] [3739] ye are sealed [4972] unto [1519] the day [2250] of redemption [629].
³¹ Let [142] all [3956] bitterness [4088], and [2532] wrath [2372], and [2532] anger [3709], and [2532] clamour [2906], and [2532] evil speaking [988], be put away [142] from [575] you [5216], with [4862] all [3956] malice [2549]:
³² And [1161] be [1096] ye kind [5543] one to another [1519] [240], tenderhearted [2155], forgiving [5483] one another [1438], even as [2531] [2532] God [2316] for [1722] Christ's [5547] sake [1722] hath forgiven [5483] you [5213].

¹⁵ But [1161] if [3362] ye forgive [863] not [3362] men [444] their [846] trespasses [3900], neither [3761] will your [5216] Father [3962] forgive [863] your [5216] trespasses [3900].

¹⁴ For [1063] if [1437] ye forgive [863] men [444] their [846] trespasses [3900], your [5216] heavenly [3770] Father [3962] will also [2532] forgive [863] you [5213]:

¹² And [2532] forgive [863] us [2254] our [2257] debts [3783], as [2532] [5613] we [2249] forgive [863] our [2257] debtors [3781].

⁴ But with righteousness [06664] shall he judge [08199] the poor [01800], and reprove [03198] with equity [04334] for the meek [06035] of the earth [0776]: and he shall smite [05221] the earth [0776] with the rod [07626] of his mouth [06310], and with the breath [07307] of his lips [08193] shall he slay [04191] the wicked [07563].

²⁷ Ye have heard [191] that [3754] it was said [4483] by them of old time [744], Thou shalt [3431] not [3756] commit adultery [3431]:
²⁸ But [1161] I [1473] say [3004] unto you [5213], That [3754] whosoever [3956] looketh [991] on a woman [1135] to [4314] lust after [1937] her [846] hath committed adultery [3431] with her [846] already [2235] in [1722] his [846] heart [2588].

²¹ Ye have heard [191] that [3754] it was said [4483] by them of old time [744], Thou shalt [5407] not [3756] kill [5407]; and [1161] whosoever [3739] [302] shall kill [5407] shall be [2071] in danger [1777] of the judgment [2920]:
²² But [1161] I [1473] say [3004] unto you [5213], That [3754] whosoever [3956] is angry [3710] with his [846] brother [80] without a cause [1500] shall be [2071] in danger [1777] of the judgment [2920]: and [1161] whosoever [3739] [302] shall say [2036] to his [846] brother [80], Raca [4469], shall be [2071] in danger [1777] of the council [4892]: but [1161] whosoever [3739] [302] shall say [2036], Thou fool [3474], shall be [2071] in danger [1777] of [1519] hell [1067] fire [4442].

²⁴ Seventy [07657] weeks [07620] are determined [02852] upon thy people [05971] and upon thy holy [06944] city [05892], to finish [03607] the transgression [06588], and to make an end [08552] [02856] of sins [02403], and to make reconciliation [03722] for iniquity [05771], and to bring in [0935] everlasting [05769] righteousness [06664], and to seal up [02856] the vision [02377] and prophecy [05030], and to anoint [04886] the most [06944] Holy [06944].

¹ Behold, a king [04428] shall reign [04427] in righteousness [06664], and princes [08269] shall rule [08323] in judgment [04941].