Matthew 5: The Sermon on the Mount (part 1)

Even non-Christians have heard of the Sermon on the Mount. Christians hear many sermons, but there are sections that are difficult to understand and therefore can not be used properly in life.

John Stott put it this way:
"The Sermon on the Mount is probably the best-known part of Jesus' teachings, but it is also probably the least understood and certainly the least followed" (The message of the Sermon on the Mount, pulsmedien Worms 2010, page 11). Let's study the Sermon on the Mount again. Maybe we will find new treasures and remember the old ones again.

The Beatitudes

“But when he [Jesus] saw the crowd, he went up a mountain and sat down; and his disciples came to him. And he opened his mouth, and taught them, and spoke” (Matthew 5,1-2). As is so often the case, the crowd probably followed him. The sermon was not only for the disciples. So Jesus directed the disciples to spread his teachings around the world, and Matthew wrote them down for over a billion people to read. His teachings are intended for anyone willing to listen to them.

“Blessed are the poor in spirit; for theirs is the kingdom of heaven” (v. 3). What does it mean to be “poor in spirit”? Low self esteem, little interest in spiritual things? Not necessarily. Many Jews referred to themselves as "the poor" because they were often poor and they relied on God to provide for their daily needs. So Jesus may have meant the faithful. But being “poor in spirit” suggests more. Poor people know that they lack the basic necessities. The poor in spirit know they need God; they feel a lack in their life. They don't think of themselves as doing God a favor by serving Him. Jesus says the kingdom of heaven is for people like you. It is the humble, the dependent, who are given the kingdom of heaven. They trust only in God's mercy.

“Blessed are they that mourn; for they shall be comforted” (v. 4). This statement contains a certain irony, because the word "blessed" can also mean "happy". Happy are those who are sad, says Jesus, because at least they are comforted in knowing that their hardships will not last. Everything will be made right. Note that the Beatitudes are not commandments—Jesus is not saying that suffering is spiritually beneficial. In this world many people are already suffering and Jesus says that they should be comforted - probably at the coming of the kingdom of heaven.

“Blessed are the meek; for they shall inherit the earth” (v. 5). In ancient societies, land was often taken away from the meek. But in God's way that too will be settled.

“Blessed are they that hunger and thirst after righteousness; for they shall be satisfied” (v. 6). Those who long for justice and righteousness (the Greek word means both) will receive what they desire. Those who suffer from evil and want things put right are to be rewarded. In this age, God's people suffer injustice; we long for justice. Jesus assures us that our hopes will not be in vain.

“Blessed are the merciful; for they shall obtain mercy” (v. 7). We need mercy on the Day of Judgment. Jesus says that we should therefore show mercy at this time. This is contrary to the behavior of those who demand justice and deceive others, or those who demand mercy but are merciless themselves. If we want to have a good life, then we have to behave accordingly.

“Blessed are the pure in heart; for they shall see God” (v. 9). A pure heart has only one desire. Those who seek God alone will be sure to find him. Our desire will be rewarded.

“Blessed are the peacemakers; for they shall be called the children of God” (v. 9). The poor will not enforce their rights by force. God's children rely on God. We should show mercy and humanity, not anger and discord. We cannot live harmoniously in the kingdom of righteousness by acting unjustly. Since we desire the peace of the kingdom of God, we should also deal with one another in a peaceful manner.

“Blessed are they that are persecuted for righteousness' sake; for theirs is the kingdom of heaven” (v. 10). People who do right sometimes have to suffer because they are good. People like to take advantage of meek people. There are those who resent even those who do good, because their good example makes bad people look all the worse. Sometimes the just succeed in helping the oppressed by weakening social customs and rules that have empowered the unjust. We do not seek to be persecuted, yet the righteous are often persecuted by bad people. Be of good cheer, says Jesus. hang in there The kingdom of heaven belongs to those who experience this.

Then Jesus turns directly to his disciples and addresses them with the word “you” in the second person plural: “Blessed are you when people revile you and persecute you and speak all kinds of evil against you when they lie about it. Be joyful and cheerful; you will be richly rewarded in heaven. For in the same way they persecuted the prophets who were before you” (vv. 11-12).

There is an important passage in this verse: "for my sake". Jesus expects his disciples to be persecuted not only for their good conduct but also for their connection to Jesus. Therefore be cheerful and cheered up when you are being persecuted - at least your actions should be enough to be noticed. You make a difference in this world and you can be sure that you will be rewarded.

Make a difference

Jesus also used some brief metaphorical phrases to describe how His followers would affect the world: “You are the salt of the earth. Now if the salt no longer salts, with what shall one salt? It is worth nothing more than to throw it out and let people trample it” (v. 13).

If salt loses its flavor, it would be useless because its taste gives it its value. Salt is so good just because it tastes different than other things. Likewise, the disciples of Jesus are scattered in the world - but if they are equal to the world, they are of no use.

"You are the light of the world. The city that lies on a mountain cannot be hidden. Nor does one light a candle and put it under a bushel, but on a candlestick; so it shines for all who are in the house” (verses 14-15). The disciples are not to hide themselves - they are to be visible. Your example is part of your message.

"So let your light shine before the people, that they may see your good works and glorify your Father in heaven" (verse 16). Later Jesus criticized the Pharisees for wanting to be seen for their works (Mt
6,1). Good works are supposed to be seen, but for the glory of God, not our own.

Better justice

How should the disciples live? Jesus talks about it in verses 21 through 48. It begins with a warning: If you hear what I say, you may wonder if I'm trying to break up the Scriptures. I do not do that. I do and teach exactly what the scriptures dictate to me. What I'm going to say will surprise you, but please, do not get me wrong.

“You shall not think that I came to destroy the law or the prophets; I have not come to dissolve, but to fulfill” (v. 17). Many people focus on the law here, suspecting that the issue is whether Jesus wants to take away the laws of the Old Testament. This makes the verses very difficult to interpret, since everyone agrees that as part of His mission, Jesus Christ fulfilled some laws that were rendered redundant. One might argue how many laws are affected, but everyone agrees that Jesus came to repeal at least some of them.
 
Jesus does not speak about laws (plural!), But about the law (singular!) - that is, about the Torah, the first five books of the Holy Scriptures. He also talks about the prophets, another major section of the Bible. This verse is not about individual laws, but about the books of the Old Testament as a whole. Jesus did not come to abolish the scriptures but to fulfill them.

Of course, obedience played a role, but it was about more. God wants his children to do more than follow the rules. When Jesus fulfilled the Torah, it was not just a matter of obedience. He finished everything the Torah had ever hinted at. He did what Israel was unable to do as a nation.

Then Jesus said, "For verily I say unto you, until heaven and earth pass away, not one letter or tittle of the law shall pass away, until all come to pass" (verse 18). But Christians do not have their children circumcised, nor do they build tabernacles, nor wear blue threads in tassels. Everyone agrees that we don't have to keep these laws. So the question is, what did Jesus mean when he said that none of the laws would be broken? Isn't it so, in practice these laws have disappeared?

There are three basic considerations for this. First, we can see that these laws have not gone away. They are still listed in the Torah, but that doesn't mean we have to obey them. That's right, but it doesn't seem to be what Jesus was trying to say here. Second, Christians could be said to keep these laws by believing in Christ. We keep the law of circumcision in our hearts (Romans 2,29) and we keep all ritual laws by faith. That is also correct, but it should not be exactly what Jesus said here.

Third, it should be noted that 1. none of the laws can become obsolete before everything is fulfilled and 2. all agree that at least some of the laws are no longer valid. Thus we conclude 3. that everything has been fulfilled. Jesus fulfilled his mission and the law of the old covenant is no longer valid. However, why would Jesus say "until heaven and earth pass away"?

Did he just say it to emphasize the certainty of what he was saying? Why did he use the word "until" twice when only one of them was relevant? I don't know it. But I do know that there are many laws in the Old Testament that Christians are not required to keep, and verses 17-20 do not tell us which are involved. If we quote verses simply because certain laws appeal to us, then we are misusing those verses. They don't teach us that all laws are forever, because not all laws are.

These commandments - what are they?

Jesus continues: “Whoever breaks one of these least of these commandments and teaches the people so, he shall be called least in the kingdom of heaven; but he who does and teaches shall be called great in the kingdom of heaven” (v. 19). What are “these” commandments? Is Jesus referring to the commandments in the Law of Moses or to his own instructions given shortly thereafter? We must note the fact that verse 19 begins with the word "therefore" (instead of "now" in the).

There is a logical connection between the verses 18 and 19. Does that mean that the law will remain, should these commandments be taught? That would involve Jesus talking about the law. But there are commandments in the Torah that are outdated and should no longer be taught as law. Therefore, Jesus can not have spoken of teaching all the laws of the Old Testament. That would be in contrast to the rest of the New Testament.

Most likely the logical connection between verses 18 and 19 is different and focuses more on the final part "until it all happens." This reasoning would mean the following: The whole law will remain until it all happens, and "therefore" (since Jesus fulfilled all things) we are to teach those laws (the laws of Jesus, which we're about to read) instead of the old laws, which he criticizes. This makes more sense when viewed in the context of the sermon and the New Testament. It is Jesus' commandments that are to be taught (Matthew 7,24; 28,20). Jesus explains why: “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven” (verse 20).

The Pharisees were known for their strict obedience; they even tithed their herbs and spices. But true justice is a matter of the heart, the character of a person, not the observance of certain rules. Jesus does not say that our obedience to these laws must be better, but obedience must be to better laws, which he will explain shortly afterwards, because we know what he means.

But we are not as fair as we should be. We all need mercy and we do not come to the kingdom of heaven because of our righteousness, but in a different way, as Jesus said in the verses 3-10. Paul called it the gift of righteousness, justification by faith, the perfect righteousness of Jesus, in which we partake when we are united with him by faith. But Jesus does not explain everything here.

In short, do not think that Jesus came to abolish the Old Testament scriptures. He came to do what the scriptures had foretold. Every law remained in force until Jesus fulfilled all that he was sent to do. He is now giving us a new standard of justice to live by and teach.

by Michael Morrison


pdfMatthew 5: The Sermon on the Mount (part 1)