Introduction to the Sermon on the Mount
The Scene v23
The Fame v24
The Crowds v25
The Retreat v1
The Teaching v2
The Sermon on the Mount is probably the best-known part of the teaching of Jesus, though arguably it is the least understood, and certainly it is the least obeyed
We can expect the Spirit to empower us to make substantial strides in obedience, even as we recognize that our sinfulness will prevent us from ever coming close to attaining God’s standards
The sermon thus forms the manifesto by which the new community Jesus is forming should live. But the church must try to permeate society with these ideals, albeit in a persuasive rather than coercive fashion
The world of the Sermon on the Mount is a real and sinful world—a world of tax collectors, unjust officials, hypocrites, thieves, of those who are weak or poor, and false prophets. It is a statement of how those who are born again by faith in Christ are to live in spite of it.
For the essential theme of the whole Bible from beginning to end is that God’s historical purpose is to call out a people for himself; that this people is a ‘holy’ people, set apart from the world to belong to him and to obey him; and that its vocation is to be true to its identity, that is, to be ‘holy’ or ‘different’ in all its outlook and behaviour.
The Sermon on the Mount, then, is to be seen in this context. It portrays the repentance (metanoia, the complete change of mind) and the righteousness which belong to the kingdom. That is, it describes what human life and human community look like when they come under the gracious rule of God
The Sermon on the Mount, then, is to be seen in this context. It portrays the repentance (metanoia, the complete change of mind) and the righteousness which belong to the kingdom. That is, it describes what human life and human community look like when they come under the gracious rule of God
The Sermon on the Mount, then, is to be seen in this context. It portrays the repentance (metanoia, the complete change of mind) and the righteousness which belong to the kingdom. That is, it describes what human life and human community look like when they come under the gracious rule of God
The Sermon on the Mount, then, is to be seen in this context. It portrays the repentance (metanoia, the complete change of mind) and the righteousness which belong to the kingdom. That is, it describes what human life and human community look like when they come under the gracious rule of God
And what do they look like? Different! Jesus emphasized that his true followers, the citizens of God’s kingdom, were to be entirely different from others. They were not to take their cue from the people around them, but from him, and so prove to be genuine children of their heavenly Father. To me the key text of the Sermon on the Mount is 6:8: ‘Do not be like them.’ It is immediately reminiscent of God’s word to Israel in olden days: ‘You shall not do as they do.’ It is the same call to be different. And right through the Sermon on the Mount this theme is elaborated. Their character was to be completely distinct from that admired by the world (the beatitudes). They were to shine like lights in the prevailing darkness. Their righteousness was to exceed that of the scribes and Pharisees, both in ethical behaviour and in religious devotion, while their love was to be greater and their ambition nobler than those of their pagan neighbours.
There is no single paragraph of the Sermon on the Mount in which this contrast between Christian and non-Christian standards is not drawn
Why, then, should we in our day study the Sermon on the Mount? There are at least four reasons.
First, the Sermon on the Mount shows us the absolute necessity of the new birth. Show me a man who claims that he is living up to the standards of the Sermon on the Mount, and I will show you a man who either has never read it, does not understand what it is teaching, or is lying. The Sermon on the Mount does not encourage righteousness in man apart from Christ; it condemns him for falling short of God’s righteousness, and it drives him in desperation to the cross. Paul says that the law was our schoolmaster to bring us unto Christ, that we may be justified by faith (Gal. 3:24). And if that was true of the Old Testament law, which was largely external, how much more true it is of this Sermon. The Sermon on the Mount calls for a pure righteousness that flows from a regenerated heart.
Second, the Sermon on the Mount should be studied because, like all Scripture, it points us to the Lord Jesus Christ. This should be the case even in a literary or historical study, for it is impossible to study any document well without giving attention to its author. It should also be true spiritually. We shall see as we proceed that it is impossible to enter into the deepest understanding of these chapters without realizing that in a very large measure they bring us into the deepest possible contact with the person and nature of our Lord. The preacher of the Sermon on the Mount is the Sermon on the Mount, and we are constantly brought into the most intimate contact with him.
Third, we should study the Sermon on the Mount because it indicates the way to blessing for Christians. The Christian finds happiness, not in accordance with the world’s standards, but in accordance with these principles. It is the poor (not the haughty), the meek (not the proud), the merciful (not the cruel), the peacemakers (not the agitators) who are called blessed.
Finally, we study the Sermon on the Mount as Christians because it shows us the way to please our heavenly Father. It is true that we cannot please him until we first become a member of his family. That comes only with the new birth. But once we are in his family it is a privilege to please him. We are able to do so when we discover what he wants for us by reading the Scriptures.
The Structure
The Sermon on the Mount is very carefully structured. The nine Beatitudes (5:3–12) and the salt and light metaphors (5:13–16) form the sermon’s introduction. Matthew 5:17–20 provides the thesis statement of the greater righteousness required of Jesus’ disciples. Matthew 5:21–48 contrasts Jesus’ teaching with the law by means of six antitheses. Matthew 6:1–18 contrasts true and hypocritical piety by means of three examples. Matthew 6:19–34 turns to social issues, with various commands regarding money and true riches. Matthew 7:1–12 gives three further commands on how to treat others. Matthew 7:13–27 concludes the sermon with three illustrations of the only two possible responses to Jesus’ message
The Sermon on the Mount is very carefully structured. The nine Beatitudes (5:3–12) and the salt and light metaphors (5:13–16) form the sermon’s introduction. Matthew 5:17–20 provides the thesis statement of the greater righteousness required of Jesus’ disciples. Matthew 5:21–48 contrasts Jesus’ teaching with the law by means of six antitheses. Matthew 6:1–18 contrasts true and hypocritical piety by means of three examples. Matthew 6:19–34 turns to social issues, with various commands regarding money and true riches. Matthew 7:1–12 gives three further commands on how to treat others. Matthew 7:13–27 concludes the sermon with three illustrations of the only two possible responses to Jesus’ message
Conclusion
Why, then, should we in our day study the Sermon on the Mount? There are at least four reasons.
First, the Sermon on the Mount shows us the absolute necessity of the new birth. Show me a man who claims that he is living up to the standards of the Sermon on the Mount, and I will show you a man who either has never read it, does not understand what it is teaching, or is lying. The Sermon on the Mount does not encourage righteousness in man apart from Christ; it condemns him for falling short of God’s righteousness, and it drives him in desperation to the cross. Paul says that the law was our schoolmaster to bring us unto Christ, that we may be justified by faith (Gal. 3:24). And if that was true of the Old Testament law, which was largely external, how much more true it is of this Sermon. The Sermon on the Mount calls for a pure righteousness that flows from a regenerated heart.
Second, the Sermon on the Mount should be studied because, like all Scripture, it points us to the Lord Jesus Christ. This should be the case even in a literary or historical study, for it is impossible to study any document well without giving attention to its author. It should also be true spiritually. We shall see as we proceed that it is impossible to enter into the deepest understanding of these chapters without realizing that in a very large measure they bring us into the deepest possible contact with the person and nature of our Lord. The preacher of the Sermon on the Mount is the Sermon on the Mount, and we are constantly brought into the most intimate contact with him.
Third, we should study the Sermon on the Mount because it indicates the way to blessing for Christians. The Christian finds happiness, not in accordance with the world’s standards, but in accordance with these principles. It is the poor (not the haughty), the meek (not the proud), the merciful (not the cruel), the peacemakers (not the agitators) who are called blessed.
Finally, we study the Sermon on the Mount as Christians because it shows us the way to please our heavenly Father. It is true that we cannot please him until we first become a member of his family. That comes only with the new birth. But once we are in his family it is a privilege to please him. We are able to do so when we discover what he wants for us by reading the Scriptures.