SERMON ON THE MOUNT

Matthew Chapter 5

INTRODUCTION

Matthew 5 begins what is known as Jesus' Sermon on the Mount. The size of the crowds following Jesus by this point in His ministry have become massive. People come from great distances in every direction to see His miracles of healing and hear His compelling teaching. The words people use to describe nature vary drastically from place to place. A person raised in the Midwestern U.S. might call a body of water a "pond" while someone from central Africa might think of it as a "lake." Likewise, what someone raised in ancient Israel called a "mountain," someone from Nepal might call a "hill." Jesus' sermon was not given in a location resembling Mount Everest or the Rocky Mountains. Jesus likely delivered this sermon in the hills near His home in Capernaum on the Sea of Galilee. One traditional site of the sermon provides an elevated spot with ample seating, allowed a great mass of people to hear Jesus speak. Jesus sits down to teach, the position assumed by most religious teachers of the day. This elevated sitting position would have been seen as a position of authority (Matthew 5:1). The crowd includes Jesus' chosen disciples, His committed followers, and likely some who were simply curious. The sermon itself may have been much longer than what Matthew includes in chapters 5—7. Matthew's call by Christ is explicitly described in Matthew 9:9, but ancient writing was not concerned with keeping events in strict order of time. Matthew's call might have happened during Jesus' ministry just prior to this speech (Matthew 4:23–25). This means Matthew may have been present for this message. As a tax collector, he would have been fluent in reading, writing, and keeping records. That opens the possibility that this is a word-for-word transcription of Jesus' sermon. Even if Matthew compiled this from Jesus' later repetitions, the words are still surprising, even confusing, and challenging (Matthew 5:2). Matthew's reporting of the sermon begins with a list of sentences called the Beatitudes. That name comes from the Latin word beatus, which means "blessed" or "happy." Each sentence begins with the words "blessed are." Blessed, as Jesus uses it here, means something like "having a good result or outcome." It does not refer to feelings of happiness—in fact, some of these statements involve pain and suffering. Reading from a merely human perspective, it is surprising to hear the kind of people He mentions are "blessed." Human nature doesn't associate humility and mourning with good outcomes. Jesus' entire sermon, though, is designed to show those who listen that our "normal" perspectives are upside down. What matters most is humility and the kingdom of God. These attitudes are reflections of those who understand God's will and His perspective (Matthew 5:3–12).

LESSON #1

Beatitudes - Matthew 5:1-12

Matthew 5:1 Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him,

The previous chapter ended with a description of great crowds who came from far and wide to hear Jesus' teaching and witness His miracles. Now Matthew slows the action down. He focuses on one specific day in Jesus' ministry, when He saw how large the crowds around Him were and wanted to teach them. Matthew was a tax collector before He followed Jesus (Matthew 9:9). This would have required some education, including the ability to read, write, and handle record-keeping. Ancient writings, like the gospel of Matthew, were typically arranged by topic instead of in strict time order, so even though Matthew's conversion is described after the Sermon on the Mount, he might have begun to follow Jesus during His earlier ministry (Matthew 4:23–25). If he was there, scholars believe Matthew might have transcribed Jesus' words in this message. While some biblical records of Jesus' words may be paraphrased, this passage may well be an exact, word-for-word register of this sermon. Jesus goes up "on a mountain" to teach the people. In the context of that region, this doesn't mean something like Mount Everest. Rather, these are what people in many other cultures would think of as steep hills. Galilee contains many such hills. Jesus likely wanted to get some elevation above the crowd so He could be heard by as many people as possible. Matthew does not describe the exact location of the sermon. Tradition points to a ridge of hills northwest of a town called Tabgha, which is near Capernaum with a view of the Sea of Galilee. Jesus sat down to teach, which was the normal practice of rabbis. Matthew often describes Jesus as sitting down to teach in many different locations. The use of a sloped hill would have made this easier, by allowing people to see Him more easily. Matthew writes that Jesus' "disciples" came to Him. In this context, the term refers to all of those who were there with a sincere interest in learning. He spoke to everyone who was following Him and open to His message.

Matthew 5: 2 and he began to teach them. He said:

Matthew 5–7 contains the first of five long speeches from Jesus recorded in Matthew's gospel. It is called the Sermon on the Mount, and it begins with what are known as the Beatitudes in verses 3–12. Luke 6:17–49 also presents a sermon from Jesus, containing much of the same content. As a former tax collector (Matthew 9:9), Matthew would have been fluent in both reading and writing and might have been there to record Jesus' words verbatim. Writings such as the four Gospels were often topical, not time-ordered, so Matthew may have been present, even though his conversion is explicitly described later in this book. If he was not there, in person, he would have been able to compile the message through Jesus' later, repeated teachings.

Matthew 5: 3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Matthew 5:3–12 contains what have come to be known as the Beatitudes. This title comes from the Latin word beatus, which means "blessed" or "happy." Each of the Beatitudes begins with a reference to those who are blessed, in connection to some behavior or attitude. The idea of being "blessed" in Jesus' sermon does not mean feeling happy, necessarily. Rather it means recognizing what is truly good in a person's life and why. It refers to those on the right track, who are following a godly pattern of thoughts and actions. Jesus begins by saying that the poor in spirit are blessed. This is not a reference to money or finances. To be "poor in spirit" is the opposite of being self-confident or self-reliant, especially in any spiritual sense. The poor in spirit recognize they are incapable of providing for themselves by their own strength, goodness, or righteousness. They know themselves to be spiritually bankrupt of true goodness. They cannot hope to bargain or earn their way into the kingdom of heaven. Jesus says, though, that they are blessed because the kingdom of heaven is theirs already. In other words, admission that one does not deserve a place in God's kingdom is a requirement for entrance into that kingdom. This is the opposite of assuming one has earned citizenship by his own merit. Even as part of a sermon from Jesus, these words need to be understood in careful context. Jesus is not teaching, in this one single verse, every detail of the plan of salvation. As He continues to teach, Jesus will be clear—and the New Testament will emphasize—that nobody comes to the Father except through faith in Christ for the forgiveness of sin. A corresponding attitude to salvation is that of being poor in spirit. The kingdom of heaven will be populated by the humble and not the arrogant. In that way, the poor in spirit are blessed.

Matthew 5: 4 Blessed are those who mourn, for they will be comforted.

At the beginning of the Sermon on the Mount, Jesus is teaching a series of statements often referred to as the Beatitudes. Each starts with the words "blessed are." Blessing, in this sense, refers to a declaration of what is good and why. It does not mean that the blessed person will feel happy, necessarily. The difference between happiness and being "blessed" is especially obvious in this verse. This beatitude states that those who mourn are blessed. Those who mourn, by definition, are not happy. Jesus wants His followers to understand that those who experience mourning are not hopeless. Within the context of Jesus' teaching about the coming kingdom of heaven, those who mourn may do so because of their own sin or because of the sin of Israel. The Jewish people experience a state of mourning under the harsh oppression and occupation of Rome. Those faithful to God and Scripture understood this to be a result of Israel's sin and unfaithfulness, since God had promised to prosper them when they were faithful and to judge them when they were not. Both John the Baptist and Jesus preached that Israel must repent. Repentance involves sadness as we recognize and confess our sinful selfishness. Those who mourn while repenting of their sin are blessed, however, because the kingdom of heaven will come; they will be rescued. The season of judgment will end. Not all commentators agree that Jesus is referring only to mourning that comes with repentance from sin. Much sadness in life, of course, is not the result of sin. It comes from living on a planet ruled by death. Of all who mourn, those in Christ are blessed because they will be comforted by God in the here and now (2 Corinthians 1:3–7) and free from mourning for eternity (Revelation 21:4).

Matthew 5: 5 Blessed are the meek, for they will inherit the earth.

Jesus continues to describe the Beatitudes: sayings about who is blessed and why, especially as it relates to the coming kingdom of heaven. Now Jesus declares those who are meek to be blessed because they will inherit the earth. The word meek does not mean "weak," though that's how many misinterpret it. The word is best understood as "gentleness," or a refusal to take control by brute force or manipulation. Meekness, from a Christian perspective, is about faith. It is about trusting God to win the battle in the end instead of going to extremes to win the battle on our own terms. The concept is often referred to as "strength under control," rather than "strength seeking control." This is exactly backwards from the world's common understanding. Most believe the world to be controlled by those strong and ambitious enough to take what they want. The world belongs to the rich, the dominant, and the bold. Jesus flips that around. He declares that the true inheritors of the earth are the meek. Once again, Jesus' meaning here is in connection to those who have faith in Him. If we belong to the Lord, and if the Lord becomes king of the earth, as the Messiah will, then all those who are His will inherit the earth with Him. "Meekness" is not a requirement for becoming a true Christian, but meekness is something which naturally comes from having a saving knowledge of Christ. It should be said that true meekness takes courage; we must fight with ourselves to trust God's plan and His character. It's hard to be humble and patient when we cannot fully understand how good will win in the end.

Matthew 5: 6 Blessed are those who hunger and thirst for righteousness ,for they will be filled.

The next of Jesus' statements is about an appetite for righteousness. This is another one of the Beatitudes: short statements about blessing from a godly perspective. Here, Jesus states that those who hunger and thirst for righteousness are blessed, meaning they have a good thing. Why? Because they will be satisfied. Commentators point to two possible meanings for "righteousness" as used in this verse. First, Jesus could be talking about people who are eager to be declared righteous by God. They want to be made righteous, themselves, and to conform to the will of God. In that way, they are sincerely seeking to be saved. Those who come to trust in Jesus for their forgiveness from sin will receive exactly that from God (Romans 5:17). They will be saved. Another view is that Jesus has in mind those who are hungry to see righteousness "win." They long for justice to prevail. They want what is right to overcome what is wrong and evil in the world. These people, too, will be satisfied, because the kingdom of heaven will bring an end to all unrighteousness. Their appetite for righteousness will be completely satisfied.

Matthew 4: 7 Blessed are the merciful, for they will be shown mercy.

Jesus continues to identify those who are truly blessed. This list is commonly referred to as the Beatitudes. Jesus' claims are surprising from a worldly perspective. Instead of declaring that the rich, the beautiful, or the victorious in war are those who have been blessed, Jesus has described as blessed the poor in spirit, those who mourn, and those who are meek. In every case, their blessing comes from the ultimate source of all blessing, which is God. Their status as "blessed" is based on God's response to these humble attitudes. Now Jesus adds the merciful to those who should see themselves as blessed. Why? They, too, will receive mercy. Jesus is most likely referring to receiving mercy from God. Generally, it is the character of God to show mercy to the merciful (Psalm 18:25). The reverse should also be true but it's not always the case. Those who have received mercy from God ought to be merciful to others (Ephesians 4:32). Again, Jesus likely has in mind the kingdom of heaven as He speaks. Those who are merciful now, He says, will receive mercy from the king of heaven when He takes the throne. His meaning is not that a person must be merciful in order to be saved, but that those who submit to God in salvation will naturally respond with an attitude of mercy towards others.

Matthew 5: 8 Blessed are the pure in heart, for they will see God.

Jesus adds another "blessed are" to His growing list of those who should rejoice in the way God sees them. Today, we refer to this litany as the Beatitudes. Jesus now says that the "pure in heart" are blessed, for they will see God. This doesn't mean they'll be happy, but it does mean they should not feel hopeless. Modern Christians might associate "purity" with a freedom from sexual sin or moral failure. Those who first heard Jesus' words may have connected "purity" to performing the law of Moses, or perfectly following the rules of the Jewish teachers. This would carry the sense of being completely free from sin. However, Jesus focused much more on the hearts of His listeners, instead of their ability to maintain the rituals of the law. He preached against obeying the law in action only, rather than out of true love for God. "Purity," in its most clear and original meaning, refers to the idea of something being singular, unified, un-mixed, or consistent. The pure in heart are focused from the inside out on one single thing. In this case, that thing is God. Jesus promises here that, when the kingdom of heaven arrives, those who are pure in their devotion to God will see Him. This reveals a remarkable idea about God's kingdom. Most Jews would have learned at an early age that nobody can see God and live; He is too holy. Jesus, though, says that those who enter into the kingdom of heaven will see God.

Matthew 5: 9 Blessed are the peacemakers, for they will be called children of God.

Next in Matthew's record of "the Beatitudes"—a series of statements about godly attitudes and benefits—is a reference to "peacemakers." Jesus declares that peacemakers are blessed: they have received a good thing, because they will be called sons of God. This is an early part of the Sermon on the Mount (Matthew 5:1–2). The commitment to make peace is highly valued throughout the Bible, but what does it mean to be a peacemaker? Biblically, a peacemaker is someone who reconciles people who were formerly in conflict. The heart of Jesus' earthly mission was to make peace between God and those who would come to Him through faith. This is eloquently expressed by Paul in his letter to the church at Ephesus:

"For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near" (Ephesians 2:14–17).

Christ made this peace "by the blood of his cross" (Colossians 1:20). In other words, His death in our place on the cross paid for our sins. It removed the barrier between humanity and God. Everyone who comes to God through Christ and the cross finds they have peace with God (Romans 5:1).

It makes sense, then, that everyone who commits to making peace between others, especially by their own sacrifice, imitates what Christ has done. Such a person is called a "son of God" similarly to how Israel was called God's son in the Old Testament (Exodus 4:22).

Matthew 5: 10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

Jesus' list of people who are "blessed," which we know as the Beatitudes, continues to grow. The word used for "blessed" can sometimes mean "happy." However, in this context, mere feeling is not the point. In fact, some people Jesus mentioned may feel deep unhappiness due to their circumstances (Matthew 5:1–9). Despite hard situations, however, they are blessed: they are doing what is right and will experience eternal good in the kingdom of heaven. Now Jesus says those persecuted for the sake of righteousness are blessed, and part of the kingdom of heaven. His early preaching ministry has focused entirely on this kingdom. Both Christ and John the Baptist have called the Jewish people to repent of sin, to be ready for the kingdom of heaven (Matthew 3:1–2; 4:17). John made it clear that nobody would be able to enter it simply because they were Jewish. Bearing fruit, being used by God for good, being faithful to God in your choices: these have been described as the signs of those who would enter the kingdom Messiah would bring to earth. The implication here is that those being persecuted have some choice in the matter. In other words, they did not choose to avoid doing what is right, in order to avoid being harassed or harmed. They made a conscious choice to honor God, and to be faithful to Him, despite persecution from those who are unrighteous.

Matthew 5: 11 "Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me.

This is part of Jesus' explanation of the Beatitudes: a series of statements about those who are "blessed," as proven by certain attitudes or actions (Matthew 5:1–9). In the previous verse, Jesus mentioned those who endured persecution for the sake of righteousness (Matthew 5:10). Here, He adds details about what persecution might look like and what might cause it. For the first time, Jesus moves away from general statements, given to His largely Jewish audience, and focuses more narrowly on Himself, specifically, as the One they are following. The central issue in true Christian "persecution" is, of course, Jesus Christ. Merely being harassed or treated unfairly isn't necessarily persecution—especially if it's in response to our own wrongdoing (1 Peter 4:15). What Jesus means is that one proof of being "blessed" is willingness to endure unfair treatment on account of faithfully following Him (1 Peter 4:12–14). Those in opposition to Jesus might insult His followers, abuse them, and falsely accuse them of doing terrible things. At the time Jesus gives the Sermon on the Mount, this hasn't yet happened to those who follow Him. However, this blessing serves as an early warning that such abuse is coming (John 16:1–4). In the following verse, Jesus will continue to explain why those who suffer for being connected to Him are blessed.

Matthew 5: 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

Jesus has declared that those treated badly on His account are "blessed" (Matthew 5:11). Abuses they could expect were insults, persecution, and false accusations about doing terrible things. The context of these attacks is when people are truly following the teachings of God—the world hates them specifically because they emulate Jesus (John 15:21). Now Jesus explains why willingness to be connected to Him despite harsh treatment is a blessing. Those who do so will receive great rewards in heaven. Jesus does not hold this out as a consolation prize for a difficult life. He tells His disciples to rejoice and be glad about the opportunity to be treated awfully for His sake. The rewards waiting in heaven because of this honor (Acts 5:41; 1 Peter 4:12–13) makes the experience itself a victory worth celebrating. While Jesus will later predict intense hatred levied against Christians (John 16:1–4), attacks on God's people are not new. God sent many prophets to Israel to deliver messages to the people. Many of those prophets were persecuted for representing God. Now many of Jesus' disciples will be persecuted for representing Him to the world, which will earn them great rewards in heaven, as well. For the first time, Jesus mentions heaven as the destination of His followers instead of the kingdom of heaven (or kingdom of God). He also describes the blessing of those who are His as including more than just entry into the kingdom, but rewards in heaven.

SELECT TWO OR THREE QUESTIONS FOR CLASS DISCUSSIONS

Why did Jesus go up on a mountainside?

What was the significance of Jesus sitting down to teach the Disciples?

What was the significance regarding His disciples came to Him? What does it mean to be a disciple and how does that make calling the crowd His “disciples” fitting?

What does it mean to be “poor in spirit”?

How does that lead to dependence on God and that dependence result in a blessing?

Why should the reality of the broken state of this world bring God’s people to tears?

What comfort does God have in store for those who recognize just how bad sin and death really are?

What does the world say one should do with their ability to gain things in this world?

Why is it important to Jesus that his followers have discipline and not spend all their time advancing their own goals over the well being of others?

Jesus was the perfect example of this!

What does Jesus mean when he says they will inherit the earth?

Why is it significant in light of their willingness to not exert their own power to grab as much stuff as possible here and now?

How is Jesus using “Hunger” and “Thirst” as a metaphor here?

What does the word “righteous” mean?

Who is it who will fill them up?

Do you hunger and thirst after the right thing to happen, even when the wrong thing may seem more attractive?

Are there things you desire more than you desire righteousness? Examples?

Why is it impossible for selfishness and righteousness to happen at the same time?

Who is the one who will show mercy to the merciful?

How does showing mercy to others show that we understand all God has done for us?

What does the heart represent?

Then what does it mean to be “pure in heart”?

How is it true later?

So, what kind of hostility are we to bring peace to in our lives?

Is all the suffering or persecution we experience a result of doing good?

How might a Christians suffer for doing the righteous thing today?

How does Jesus’ blessing make those things easier to endure?

Is it possible that if we are really living out our faith that some people will find that offensive?

How do we deal with them in a Christ-like way?

Which of these blessings did you need to hear the most, why?

How can we receive hope from a blessing that sometimes seems so far away, say we receive it in heaven, while our troubles are right now?

INTRODUCTION hange in our lives if we really lived out our lives in the way Jesus describes as the life God blesses?