John Calvin Commentary Matthew 5:2

"and he opened his mouth and taught them, saying," — Matthew 5:2 (ASV)

Opening his mouth. This redundancy of expression (πλεονασμὸς) shares in the Hebrew idiom, for what would be faulty in other languages is frequent among the Hebrews: to say, He opened his mouth, instead of, He began to speak. Many consider it an emphatic mode of expression, employed to draw attention to anything important and remarkable, either in a good or bad sense, that has been spoken; but as some passages of Scripture support an opposite view, I prefer the former explanation.

I will also dismiss the ingenious speculation of those who interpret allegorically the fact of our Lord teaching his disciples on a mountain, as if it had been intended to teach them to elevate their minds far above worldly cares and employments. In ascending the mountain, his purpose was rather to seek a retreat where he could find rest for himself and his disciples, at a distance from the multitude.

Now let us see, first, why Christ spoke to his disciples about true happiness. We know that not only most people, but even the learned themselves, hold this error: that the happy person is one who is free from annoyance, attains all their wishes, and leads a joyful and easy life. At least, it is the general opinion that happiness should be judged by one's present state.³⁶¹

Christ, therefore, to prepare his own people to bear the cross, exposes this mistaken opinion: that those are happy who lead an easy and prosperous life according to the flesh. For it is impossible that people should meekly endure calamities and reproaches as long as they think that patience is incompatible with a happy life. The only consolation that mitigates and even sweetens the bitterness of the cross and of all afflictions is the conviction that we are happy amidst miseries; for our patience is blessed by the Lord and will soon be followed by a happy result.

I acknowledge that this doctrine differs greatly from common opinion, but the disciples of Christ must learn the philosophy of placing their happiness beyond the world and above the desires of the flesh. Though carnal reason will never admit what is taught here by Christ, yet he does not bring forward anything imaginary—as the Stoics³⁶² used to, in ancient times, amuse themselves with their paradoxes—but demonstrates from the fact that those persons are truly happy whose condition is thought to be miserable.

Let us therefore remember that the main aim of the discourse is to show that those are not unhappy who are oppressed by the reproaches of the wicked and are subject to various calamities. And not only does Christ prove that those who measure human happiness by the present state are in the wrong, because the sufferings of the godly will soon be transformed for the better; but he also exhorts his own people to patience by offering the hope of a reward.

³⁶¹ “Par l'estat de la vie presente;” — “by the state of the present life.”;” — “by the state of the present life.”

³⁶² Stoics were an ancient sect of philosophers, and received their name from the were an ancient sect of philosophers, and received their name from the Stoa, (στοὰ,) or (στοὰ,) or portico, in which in which Zeno, their master, delivered his instructions. The their master, delivered his instructions. The paradoxes referred to by Calvin are such as the following: that the distinction between pleasure and pain is imaginary; that happiness does not at all depend on outward circumstances; and that whoever chooses to acquire an absolute command over his passions may make himself perfectly happy in the present life. — referred to by Calvin are such as the following: that the distinction between pleasure and pain is imaginary; that happiness does not at all depend on outward circumstances; and that whoever chooses to acquire an absolute command over his passions may make himself perfectly happy in the present life. — Ed.