Introduction
Introduction The Sermon on the Mount (Matthew chapters 5-7) is the most famous, profound, and admired but least practiced sermon ever preached. The authority of the preacher is absolute (Matthew 7:28-29; cf. Matthew 28:18). The moral goal of this discourse soars to the heavens to God-like perfection (Matthew 5:48). Yet the lessons are eminently practical, meant to be obeyed (Matthew 7:24-27). The reward for obedience is entrance into the kingdom of heaven, both here (Matthew 5:19-20) and hereafter (Matthew 7:21-23).
The time was during Jesus’ first preaching tour of Galilee about a year into His ministry on earth. The theme of his message was the good news of the approaching kingdom of God (Matthew 4:23; cf. Mark 1:14-15). His fame had spread throughout the region in and around Palestine as the result of His preaching and miracles, and huge crowds thronged Him from throughout this large area (Matthew 4:23-25). It seems He first preached a shorter, similar lesson to His disciples in the hearing of the throng (Luke 6:17-49) and then withdrew to the mountain with His disciples alone to speak more fully and plainly (Matthew 5:1).
He then took two steps to insure the perpetuation of His work in the then soon to come kingdom of heaven. After spending all night in prayer to God, He selected twelve messengers who would first take the announcement of the eminent kingdom to all Israel and later take the message of salvation through Christ to the whole world (Mark 3:13-19; Luke 6:12-16; Matthew chapter 10; 28:18-20; Mark 16:14-20; Luke 24:46-49). Then He delivered to His disciples the laws which would govern citizenship in the kingdom of heaven (Matthew 5:3; Matthew 5:10; Matthew 5:19-20; Matthew 6:10; Matthew 6:13; Matthew 6:33; Matthew 7:21). Those principles constitute the Sermon on the Mount.
Thus, the Sermon on the Mount is the announcement ahead of time of the rules governing citizenship in the kingdom of heaven. In the words of Foy E. Wallace, Jr., they are “Pentecost Pointers.” Though, because the sermon was preached while the law was still in force, many of its illustrations pertain to the Mosaic covenant (e.g., Matthew 5:23), its principles apply to the New Testament age. In fact, in much of the sermon the Lord specifically replaces Mosaic legislation with His own (Matthew 5:21-48). As the kingdom of heaven Jesus promised is the rule of God through His Son in the hearts of His people, the church (Luke 17:20-21; Hebrews 1:1-2; Matthew 16:18-19) and is spiritual in nature (John 18:36; Romans 14:17), these laws pertain to the character of kingdom citizens. To enter the kingdom, one must be righteous (Matthew 5:20). The precepts of the kingdom lead its citizens to perfect character (Matthew 5:48). Seeking that kingdom first (Matthew 6:33) and obeying its precepts lead one to the final kingdom of heaven, the blissful abode with God (Matthew 7:21-23).
Even Matthew’s introduction (Matthew 5:1-2) portrayed to his Jewish readers the gravity of the discourse. According to William Barclay, a rabbi would sit to deliver a formal, official announcement of His teaching. Barclay also observes that the clause, “Then He opened His mouth,” was used in Greek to describe a solemn declaration that revealed that which was closest to one’s heart.
In the discourse, the Master first revealed the righteous character of citizens of the kingdom of heaven (Matthew 5:3-12). Then He showed the relationship which kingdom citizens sustain to the unrighteous world (Matthew 5:13-16). Next He presented an overview of the righteousness of the kingdom of heaven, thus setting the theme of the discourse, by contrasting it with both that of the law of Moses and that of the scribes and Pharisees (Matthew 5:17-20). Afterward He gave a more detailed contrast in six points of difference (Matthew 5:21-48). Next He contrasted the righteousness of the kingdom with hypocrisy (Matthew 6:1-18), then with materialism (6:19-34). Finally the Lord revealed how to obtain the righteousness of the kingdom of heaven (Matthew 7:7-27).
The Master was not simply giving a correct interpretation of the Law of Moses in Matthew 5:21-48. The most critical point in which this is true is Matthew 5:31-32. Matthew 5:31 is a reference to Deuteronomy 24:1-4, the Mosaic regulation of divorce. A man could divorce his wife for any “uncleanness” (“indecency” – NASB, ESV), and the put away woman could then remarry. But Christ teaches that anyone who marries a woman who has been put away is committing adultery (verse 32).
Thus, while the Law of Moses contained the strictest moral code the world had known before Christ, the Lord Jesus raised the bar, instituting an even stricter moral standard, the standard of the kingdom of heaven. Moses had made allowances for the hardness of Israel’s hearts; Christ makes none (Matthew 19:3-9). Thus, those who followed this higher standard during the earthly ministry of the Lord would certainly not violate the standard of Moses.
The authority with which the Master spoke amazed the people (Matthew 7:28-29). The scribes who taught the people would preface their teaching with Rabbi so and so has said (cf. Matthew 5:21; Matthew 5:27; Matthew 5:31; Matthew 5:33; Matthew 5:38; Matthew 5:43). Their authority was based on a combination of the written law and oral tradition from the fathers. The prophets of old demanded a hearing by announcing, “Thus says the Lord” (a phrase found in 431 Old Testament verses). Jesus simply announced, “I say to you” (Matthew 5:18; Matthew 5:20; Matthew 5:22; Matthew 5:26; Matthew 5:28; Matthew 5:32; Matthew 5:34; Matthew 5:44; Matthew 6:2; Matthew 6:5; Matthew 6:16; Matthew 6:25; Matthew 6:29). He could do this because, as the Son of God, He was God’s authorized spokesman (Hebrews 1:1-2), the Prophet (Acts 3:22-26) and Apostle (Hebrews 3:1) of God, and has been given all authority to speak for God (Matthew 11:27; Matthew 28:18).
In the Sermon on the Mount the Son of God revealed the principles of righteousness we must possess and live by to enter His kingdom now and to inherit it in the hereafter. These principles were not a correct explanation of Moses but an entirely new, much higher standard of righteousness, one which reflects the very moral nature of God. The wise will hear and obey; the foolish will not (Matthew 7:24-27). Is your life built on the unshakeable Rock or on shifting sand?
Outline Introduction To The Sermon On The Mount Matthew Chapter Five
Beginning in this chapter, Matthew records the "Sermon On The Mount".
The theme of the sermon is "The kingdom of heaven" (cf. Matthew 4:17;
Matthew 5:3; Matthew 5:10; Matthew 5:19-20; Matthew 6:10; Matthew 6:33; Matthew 7:21).
Jesus began with "The Beatitudes," describing the character and blessedness
of those who would be citizens of the kingdom (Matthew 5:1-12) and illustrating
their relation to world as salt and light (Matthew 13-16). Clarifying His own
relationship with the Law, Jesus stressed how our righteousness must surpass
that of the scribes and Pharisees (Matthew 5:17-20) following with a series of contrasts
between the oral interpretations of the Law and conduct expected of His disciples
(Matthew 5:21-48).
POINTS TO PONDER - Matthew Five
* The meaning of the phrase: "the kingdom of heaven"
* The blessedness of those in the kingdom, and their relationship to the world
* How our righteousness must surpass that of the scribes and Pharisees
REVIEW QUESTIONS - Matthew Five
1) What are the main points of this chapter?
- The beatitudes - Matthew 5:1-12
- Salt and light - Matthew 5:13-16
- Jesus and the Law - Matthew 5:17-20
- Interpretations of the Law versus kingdom righteousness - Matthew 5:21-48 2) What do the beatitudes describe? (Matthew 5:3-12)
- The character and blessedness of the citizens of the kingdom
3) How are citizens of the kingdom to relate to the world? (Matthew 5:13-16)
- As the salt of the earth and the light of the world
4) What was Jesus’ relation to the Law of Moses? (Matthew 5:17-18)
- He came not to destroy the Law, but to fulfill it
5) What does Jesus expect of those who would be citizens of the kingdom?
(Matthew 5:20)
- Righteousness that surpasses that of the scribes and Pharisees
6) List the five subjects whose interpretations are contrasted in this
chapter (Matthew 5:21-48)
- Murder, adultery, oaths, retaliation, love
7) What phrases illustrate the contrast? (Matthew 5:21-22; Matthew 5:27-28;
Matthew 5:31-34; Matthew 5:38-39; Matthew 5:43-44)
- "You have heard that it was said..." (not "It is written...")
- "But I say to you..."
8) Then what contrast is being made with these five subjects?
- The oral interpretation and application of the Law versus the
teaching of Jesus Matthew Chapter Six The "Sermon On The Mount" continues as Jesus teaches the righteousness
of the kingdom expected in those who would be citizens of the kingdom.
He discusses righteousness with respect to man’s relation to God,
regarding charitable deeds (Matthew 6:1-4), prayer (Matthew 6:5-15), fasting
(Matthew 6:16-18), materialism (Matthew 6:19-24), and anxiety (Matthew 6:25-33).
POINTS TO PONDER - Matthew Six
* Performing acts of righteousness in ways that please God
* The danger of materialism and overcoming anxiety about such things
* Making the kingdom of God and His righteousness our number one priority
REVIEW QUESTIONS - Matthew Six
1) What are the main points of this chapter?
- Righteousness with respect to man’s relation to God - Matthew 6:1-18
- Overcoming materialism and anxiety - Matthew 6:16-33
2) As we perform acts of righteousness, what should we avoid? (Matthew 6:1-2;
Matthew 6:5; Matthew 6:16)
- Doing it for the purpose of being seen by men
- Acting like the hypocrites in the synagogues and in the streets
3) How can we ensure that God will reward us for our righteous acts?
(Matthew 6:4; Matthew 6:6; Matthew 6:18)
- By doing them in secret where only the Father sees
4) How else does Jesus teach us to give, pray, and fast? (Matthew 6:3; Matthew 6:7;
Matthew 6:17)
- Do not let our left hand know what our right hand is doing as we give
- Do not use vain repetition as we pray
- Do not disfigure our faces as we fast
5) What is the likely purpose of "The Lord’s Prayer"? (Matthew 6:9-13)
- To serve as a model of prayer ("In this manner...")
6) Of things in "The Lord’s Prayer," on what does Jesus elaborate?
(Matthew 6:14-15)
- The need for us to forgive others their trespasses against us
7) Where are we to lay up treasure? Why? How? (Matthew 6:20; Matthew 6:24;
cf. Matthew 19:21; 1 Timothy 6:17-19)
- In heaven; to serve God rather than mammon; by giving to the poor 8) What is the key to overcoming anxiety? (Matthew 6:25-32)
- Trusting in the providential care of God
9) How can we ensure that God will provide what we need? (Matthew 6:33)
- By seeking first the kingdom of God and His righteousness Matthew Chapter Seven The "Sermon On The Mount" continues with Jesus discussing the
righteousness of the kingdom with respect to man’s relation to man, with
a warning regarding judging (Matthew 7:1-6), the importance of persistence (Matthew 7:7-11),
and keeping "the golden rule" (Matthew 7:12). It concludes with exhortations to
enter the kingdom: choose the narrow and difficult path (Matthew 7:13-14), watch
out for false prophets (Matthew 7:15-20), do the Father’s will (Matthew 7:21-23), being
doers of the Word (Matthew 7:24-29).
POINTS TO PONDER - Matthew Seven
* The nature of judging condemned by Jesus
* How Jesus’ "golden rule" differs from that found in other religions
* The importance of doing the Father’s will to being saved
REVIEW QUESTIONS - Matthew Seven
1) What are the main points of this chapter?
- Righteousness with respect to man’s relation to man - Matthew 7:1-12
- Exhortations to enter the kingdom - Matthew 7:15-29
2) What sort of judging is Jesus warning against? (Matthew 7:1-6)
- Not all judging, but hypocritical, censorious condemnation (cf. John 7:24)
3) How does Jesus illustrate the need for persistence? (Matthew 7:7-11)
- By literally saying "keep on" asking, seeking, knocking
4) How does Jesus’ "golden rule" differ from that found in other
religions? (Matthew 7:12)
- Most state it negatively (Don’t do to others what you don’t want
done to you)
5) Contrast the two "ways" described by Jesus (Matthew 7:13-14)
- The way to life: narrow gate and difficult way, found by few
- The way to destruction: wide gate and broad way, traveled by many
6) How do false prophets operate? How can we identify them? (Matthew 7:15-20)
- As wolves in sheep’s clothing; by their fruits
7) Who will not enter the kingdom of heaven? Who will? (Matthew 7:21-23)
- Many who believed in the Lord, did many great things for Him, but
practiced lawlessness (i.e., did things without His authority)
- Those who do the will of His Father in heaven
8) What is the key difference between the wise and foolish listeners?
(Matthew 7:24-27)
- The wise do what Jesus said, the foolish do not 9) Why were the people astonished at Jesus’ teaching? (Matthew 7:28-29)
- Because He taught as one having authority The Sermon on the Mount: Happiness and Woe The Setting (Matthew 5:1-2)
While Jesus was traveling the countryside teaching and healing people, he stopped for a while on a plain (Luke 6:17). People from not only Israel, but also from places as far away as Tyre and Sidon in Phoenicia were among the crowd. Scholars place this event on the plains of Esdraelon, which is also known as the valley of Jezreel.
Before beginning to speak, Matthew’s account (Matthew 5:1) mentions that Jesus moved up on a mountain because of the multitude. As you can see from there are several mountains along the edge of the plains, but the one most often attributed to being the location of Jesus’ sermon is Mount Tabor.
The primary audience was Jesus’ disciples who gathered around him, but we know that others from the multitude gathered also listened to Jesus’ discourse (Matthew 7:28; Luke 7:1). Luke’s record of the sermon, while covering much the same topics as Matthew’s is much shorter. It is likely that neither Matthew or Luke recorded the entire lesson, but each gave us an abridged edition that was tailored toward their respective audience. The Beatitudes (Matthew 5:3-12)
The first topic in both Matthew and Luke’s accounts are a list frequently titled “the Beatitudes.” Jesus gives a series of blessed attitudes. “Blessed” is just another word for happy. Each statement is a description of the people who are truly happy in life. The odd thing is that we would not normally associate happiness with these types of people.
The first group is the “poor in spirit.” In other words people who are humble and do not demonstrate pride in themselves. Our world generally tells people that to get ahead in life one must have pride, or self-esteem. Only people who are noticed will get their way, so people learn how to be assertive to keep others from pushing them around. Yet, Jesus said it would be those who are seemingly lacking in spirit who would see the kingdom of heaven (a phrase referring to the church, Colossians 1:12-14). The kingdom, or the church, is comprised of those who are saved and God said, “For the LORD takes pleasure in His people; He will beautify the humble with salvation” (Psalms 149:4). A humble attitude has always been more valuable than pride and riches (Proverbs 16:19) because pride and riches only bring temporary earthly wealth. True riches last eternally and can only be gained by the humble (Proverbs 22:4) because God grants these eternal rewards (James 4:10).
Those who mourn” are the second blessed group. It is difficult to see how someone who is sad can be truly happy. David explained, “The sacrifices of God are a broken spirit, a broken and a contrite heart - these, O God, You will not despise” (Psalms 51:17). It is to these people that God draws near and gives them salvation (Psalms 34:18). The reason is simple, only when a person truly sees the sad state of his life will he work to make changes in that life (2 Corinthians 7:9-11). When we, in turn, draw near to God we find comfort and happiness under His protective care (Psalms 126:6).
he third group declared blessed are the meek. Meekness is often defined as gentleness, but such doesn’t adequately expresses the word. A meek person places the needs of others above his own concerns, even to the point of wearing himself out taking on the burdens of others. Of meekness Vines said, “Described negatively, meekness is the opposite of self-assertiveness and self-interest; it is equanimity of spirit that is neither elated nor cast down, simply because it is not occupied by self at all.” Moses is described as being the meekest man on earth (Numbers 12:3) and we can see it illustrated in Exodus 18:13-23. Moses was literally wearing himself out trying to help everyone solve their personal problems. He never complained or even gave thought to what his efforts were doing to him. He willingly bore everyone’s problems on his own shoulders. It took the effort of his father-in-law to get Moses to see that he needed to spread the burdens around. It is difficult to see how such people could conquer the world. We usually think of world conquerors as aggressive. “For evildoers shall be cut off; But those who wait on the LORD, They shall inherit the earth. For yet a little while and the wicked shall be no more; Indeed, you will look carefully for his place, But it shall be no more. But the meek shall inherit the earth, And shall delight themselves in the abundance of peace. The wicked plots against the just, And gnashes at him with his teeth. The Lord laughs at him, For He sees that his day is coming. The wicked have drawn the sword And have bent their bow, To cast down the poor and needy, To slay those who are of upright conduct. Their sword shall enter their own heart, And their bows shall be broken. A little that a righteous man has Is better than the riches of many wicked. For the arms of the wicked shall be broken, But the LORD upholds the righteous. The LORD knows the days of the upright, And their inheritance shall be forever” (Psalms 37:9-18). The true key is to understand that we are not talking about this physical earth. It is temporary, it will die (2 Peter 3:10), but the meek will inherit from the earth after its death. In other words, we are speaking of gaining heaven.
The next group are those who desire righteousness. Those in the world generally think that happiness comes from pursuing sin (Proverbs 1:10-19; Proverbs 6:14-19), but such fun is self-destructive. Instead we should see that real happiness comes from pursuing righteousness. “As the deer pants for the water brooks, So pants my soul for You, O God. My soul thirsts for God, for the living God. When shall I come and appear before God? My tears have been my food day and night, While they continually say to me, "Where is your God?" When I remember these things, I pour out my soul within me. For I used to go with the multitude; I went with them to the house of God, With the voice of joy and praise, With a multitude that kept a pilgrim feast” (Psalms 42:1-4). True satisfaction comes from being righteous before God (Psalms 17:15).
Next comes the merciful. The world believes we must not let anyone stand in our way in our rise to success. Only the ruthless can make the big bucks. But mercy is the idea of caring for others, easing their burdens, and releasing them from their debts. But in the end, everyone needs mercy, especially for our debts of sin before God. God promises no mercy to the merciless (James 2:13). “Let not mercy and truth forsake you; bind them around your neck, write them on the tablet of your heart, and so find favor and high esteem In the sight of God and man” (Proverbs 3:3-4). Thus a person who is helping others is also helping himself (Proverbs 11:17).
Jesus also states that the pure in heart, those freed from the stain of sin, are able to come before God. “Who may ascend into the hill of the LORD? Or who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully. He shall receive blessing from the LORD, and righteousness from the God of his salvation” (Psalms 24:3-5).God is righteous. He exists without a shadow of sin and if we are to come before Him, we must also be without sin (1 John 1:5-7). Pure religion is being unspotted by the world (James 1:27). Jesus is looking for a pure bride (Ephesians 5:27).
We also learn that peacemakers also have happiness. It is difficult to bring peace to a world that is not interested in peace. But, being a peacemaker is a mark of a follower of God. “If it is possible, as much as depends on you, live peaceably with all men” (Proverbs 12:18). Since people in the world center their thoughts around themselves, when someone does them wrong, they look for ways to gain revenge. Everything has to be done “my way,” but not so with a child of God (Romans 14:19).
Finally, and hardest to understand, persecuted people are happy people. This is completely opposite from the world’s view. To worldly people, it is the popular people who are happy. However, Christians realize that persecution is merely temporary (2 Corinthians 4:16-18), and there are benefits to be gained from persecutions (James 1:2-4). Our faith and resolve to serve the Lord is strengthened. We look for the ultimate outcome, the ultimate bliss, of heaven (Revelation 7:14-17).
Sorrows (Luke 6:20-26)
Luke’s account records a list of contrasts. The poor gain the kingdom of God, but the rich have their reward and are sorrowful as a result because their gain is so shallow and temporary. Those hungering now for righteousness will be feed, but those who believe themselves to be full now, will go hungry because the full don’t seek righteousness. Those who are sad now will become happy, but those who laugh now will end up sad because they see the realities of life backwards. When people hate you because of Christ it is a time of joy because it shows we are walking the path the righteous before us have walked. But when people praise us, then we should worry because it is the false prophets who were popular with the world.
Influence (Matthew 5:13-16)
Knowing that we will be hated and persecuted because of our beliefs, there is a strong desire to lay low and let the storms of life pass over us. However, Jesus tells us we need to stand out and be noticed. If we don’t we are worthless to God.
This is why confession is key to salvation (Romans 10:8-11). Unless we are willing to allow our faith in Jesus to be put on display, we cannot serve God (Matthew 10:32-33). Being on display is to our benefit. Sinners hide under the cover of darkness. Standing forth in the light places a hindrance to committing sin (Ephesians 5:8-12). “And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19).