The Sermon on the Mount

Matthew is the gospel of the sovereign Son. Christ announces, articulates, and anticipates His kingdom. This first mountain scene of Matthew presents the principles of the kingdom, Matt. 5-7. By the seaside, Christ delivers the parables of the kingdom, the kingdom in mystery form, Matt. 13. A further mountain scene provides a preview of the kingdom, Matt. 17.¹ Christ’s Olivet discourse completes His kingdom messages on the mountains, denoting the precursors of the kingdom, Matt. 24, 25.

During this sermon, Christ outlines His manifesto, enumerating the principles of the kingdom or, to be more precise, He outlines the character of the subjects of the kingdom and the type of people who inherit the kingdom.

These chapters engender controversy. Ultra dispensationalists treat them as only prophetic, completely irrelevant to the church. It must be noted that the kingdom of God/heaven is not another term for the church. The church does not exhaust the kingdom, but it is part of the kingdom.²

The sermon on the mount is future oriented. When Christ taught the disciples to pray, ‘Thy kingdom come’, He was not thinking of a figurative/ spiritual kingdom but a literal/future kingdom, Matt. 6. 10. This passage culminates in eschatological times, when Christ reigns and Israel is redeemed. It will be precious during tribulation days as those suitable for entry to the kingdom are known by their fruits. However, that does not mean it is irrelevant presently. Such principles endure. Indeed, ‘virtually every section of this message is repeated in substance elsewhere throughout the New Testament’.³ Thus, Christians should apply these passages in our day-to-day experience.

The core characteristic of a citizen of God’s kingdom is righteousness, see 5. 20. Christ is interested in righteousness, not a hypocritical or external form of piety. The righteousness He promotes is radical, ‘love your enemies’, v. 44. It is internal, as He deals with the root cause of issues - hatred and murder, lust and adultery, etc, vv. 21, 22, 27-30.

Attitudes that manifest righteousness, Matt. 5. 1-12

The beatitudes exemplify the character of the citizens of the kingdom. Good subjects of the kingdom closely approximate the King Himself. Within the beatitudes we see a self-portrait of Christ. ‘Not only does Jesus deliver this teaching; He Himself is the key to understanding and embracing it. “Above all else, the sermon on the mount makes a Christological statement”. Apart from the person and work of Jesus the Messiah, the blessings here promised are not available, and the obedience here required is not attainable’.⁴ Let us take one case study, ‘blessed are they that mourn’, v. 4. Christ wept over Jerusalem, showing sadness over the comprehensiveness of sin, 23. 37-39. Weeping at Lazarus’ grave demonstrates His sadness over the consequence of sin, John 11. 35. Weeping in Gethsemane denotes His sadness over the cost of sin as He anticipated Calvary, Heb. 5. 7.

The beatitudes focus not on what we do but what we are; it has been suggested that the clue is the name itself, ‘be-attitudes‘. Space does not permit a detailed exposition of them. However, some overarching thoughts are worth outlining - see table below.

Reading the beatitudes, we are blessed: devotionally, as we contemplate Christ; practically, as we comprehend how righteousness can be manifested; eternally, as compensation is communicated, see 5. 12.

The characteristics of virtuous citizens correspond with Romans chapter 14 verse 17, ‘for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost’ [emphasis added]. There is a great similarity in Matthew chapter 5, see vv. 6, 9, 13.

Approaches that negate righteousness, Matt. 5. 21-48; 6. 19 - 7. 5

In a large bulk of His sermon, Christ takes issue with the fictitious ‘spirituality’ of those around Him. His teaching is introduced negatively.⁵ He targets the scribes and Pharisees, whose interpretations of, and additions to, the law carried weight in Jewish society. They have degenerated righteousness. Their spiritual ethos promoted self-centredness, self-aggrandizement, and selfishness. Four aspects of their practices are incompatible with divine righteousness:

1. Minimalism, 5. 21-48 They condensed the requirements of God into overly simplified rules, corrupting the law. The impact of their approach was ‘do not commit big sins’ or ‘do not commit external sins’. Thus, Christ corrects them. Righteousness cannot be boiled down in this way. Simplicity is not a crime and Bible expositors should seek to communicate in a simple, memorable, relatable but truthful way. However, as attention spans further reduce, we must not simplify so much that we corrupt the biblical narrative.

Not only did they simplify the law, but they corrupted it. Nowhere in the Old Testament does it say, ‘hate thine enemy’; such is abhorrent to our God who made ample provision for the stranger.

2. Formalism, 6. 1-18 They were religious pretenders, more interested in their status and making a show of spirituality. They would make sure that their times of prayer were in the busy thoroughfares of Jerusalem. They prayed to be seen; they gave to be honoured. They had their reward in full in this life. There was nothing spiritual in it.

3. Materialism, 6. 19-34 Christ presents a contrast between, ‘God and mammon [an Aramaic term meaning “wealth” or “property”]’; between those interested in perishable earthly riches and eternal riches, v. 24. Let the prosperity gospel advocates take note of this passage. Christ’s teaching is memorable. ‘Where your treasure is, there will your heart be also’, v. 21. Christ is not calling His followers to poverty but to an appropriate relationship to wealth. Alongside downplaying a focus on wealth, the teaching of this section is balanced, as the one who casts aside riches can become overwhelmed by worry and anxiety.

4. Criticism, 7. 1-5In chapter 7 verse 1, Christ issues forth what has become the clarion call of liberal Christianity, ‘judge not’. False teachers and phoney Christians have stripped the passage of its context, so as to make a standing prohibition against discernment of that which is false. The context of this passage is very clear, that which is real versus that which is hypocritical.

Actions that promote righteousness, 6. 1-18

Three spiritual activities are outlined by Christ: giving, vv. 2-4; praying, vv. 5-8; and fasting, vv. 16-18. Such activities must be done in a modest and spiritual manner. Christ requires that such be done secretly and privately. By contrast, improper motivations are seen in improper conduct, selfaggrandizing behaviour. The third of these activities we will not reference in any detail; fasting is not mandatory for Christians, but neither is it prohibited.

1. Communicating with the need of others The KJV’s ‘alms’ refers to an act of mercy, a charitable deed. ‘In a society without social security … voluntary charity and donations for the destitute formed a key part of ancient Jewish life and remained an important virtue’.⁶ ‘Greek and Roman culture had no tradition of giving to the poor out of piety; they would give in order to increase the giver’s popularity’.⁷Evidently the Lord suggests here that Jewish giving had become more akin to pagan life. The truly righteous should give liberally and secretly, vv. 3, 4.

2. Communing with the God of heaven The model for prayer had become perverted. What should have been first private, and only thereafter public, had been inverted. The hypocrites ensured they were publicly visible during designated times of prayer. One would imagine that the manner of their prayer was corrupted as well, see Luke 18. 11, 12. Christ addresses such problems in this passage. He reminds them of the primacy of private prayer and then provides the pattern prayer.

Do not be like the hypocrites, v. 5: they want to be seen - caution on the ‘where‘.

Do not be like the heathen, v. 7: they cannot stop speaking (lit. babbling) -caution on the ‘how‘.

The prayer life of the righteous man is to be selfless and secret, vv. 5, 6. Prayer is conducted privately, avoiding publication. Prayer is marked by simplicity and sincerity, vv. 7, 8. God is not moved by the multiplying of words as the heathen presuppose of their false gods. Believers recognize a loving Father who knows our needs and will act in our spiritual interest. Prayer is also spiritual in content, vv. 9, 10. The pattern prayer fronts devotion to God and His purpose, ‘Thy kingdom come. Thy will be done’. Prayer secondarily incorporates specific practical needs/necessities of God’s people, vv. 11-13. The pattern prayer is also short. Luther suggested prayer should be brief, frequent and intense.⁸That seems sage advice.

Alternatives to righteousness, Matt. 7. 13-29

While the audience was originally His followers, it seems to have broadened out to include the masses by chapter 7. Christ thus presents a series of contrasts challenging the audience. Are they on the road of righteousness or on the road to destruction?

Authority on righteousness, Matt. 7. 28, 29

Christ is established as the preeminent authority on righteousness in this sermon. ‘The people were astonished at his doctrine: for he taught them as one having authority’.