Difference between revisions of "Sermon On The Mount"

<p> Of the five discourses of Jesus in Matthew, the Sermon on the Mount (chaps. 5-7) is the first, the longest, and the most prominent. Following Matthew's introduction to the person of Jesus (1:1-4:25), the sermon comprises the first words of Jesus to confront the reader and because of the arrangement of the canon, it holds the place of honor in the New Testament. Since the postapostolic age it has attracted more attention than any other section of the Bible and was considered the quintessential expression of Jesus' teachings. The study of its interpretations is the history of the development of theology. Luke's parallel, the Sermon on the Plain (6:17-49), with its 33 verses compared to Matthew's 107 or 109, does not match its detail, organization, complexity of interpretation, and unequivocal demands. Luke locates many parallels to Matthew's Sermon in other episodes of Jesus' life and not his Sermon on the Plain. Where Matthew's Sermon has the Lord's Prayer as part of a general instruction given by Jesus to the disciples (6:9), Luke has the disciples asking Jesus to follow the example of John the [[Baptist]] who taught his disciples to pray (11:1). Mark has no similar discourse and his parallels are few (4:21,24-25; 9:43-48; 11:25). </p> <p> <i> Matthew and His Sermon on the Mount </i> . Matthew's Sermon on the Mount must be interpreted within the totality of his Gospel and not as an isolated discourse. His penchant for order is evident in the division of the genealogy into three parts each with fourteen persons (1:2-17), the five discourses, and the division of the Gospel into two parts (4:17; 16:21); this indicates that he is arranging and editing preexisting material spoken by Jesus on more than one occasion, a suggestion put forth by Calvin and supported recently by Joachim Jeremias. Such divisions concluding with repetitions (e.g., "when Jesus had finished [7:28; 11:1]), aided the reader's memory. Matthew is more the editor of sayings collected in the Sermon on the Mount than he is their author. </p> <p> The dating of the Gospel affects the sermon's interpretation and its place of origin. A date after 70 a.d. means that the evangelist was not an eyewitness but dependent on oral tradition. Indications within the sermon challenge this. Laying gifts before the altar (5:23-24) and swearing by [[Jerusalem]] (5:35) reflect a time when Christians were still involved in Jewish cultic life (cf. &nbsp;Acts 3:1 ). Recent attempts to place the composition of the Sermon on the Mount after 85 to correspond with the [[Council]] of [[Jamnia]] are unconvincing, as the temple's destruction made its rituals inoperative. Disparaging remarks about Gentiles praying empty phrases (6:7) would hardly fit a situation where they had become the majority (cf. &nbsp;Acts 15:1-29 ). The world reflected in the Sermon on the Mount was that of Jerusalem in the first half of the first century. Matthew's retention of such severely cruel commands as plucking out one's eye and cutting off one's hand (5:28-29) can only be adequately explained if they originated with Jesus. Such common oriental paradoxical exaggeration, rarely taken literally even by absolutist interpretations, requiring total commitment to the kingdom might escape or offend converts from a non-Jewish background. It is more likely that Luke passed over these sayings than that a later writer like Matthew added them. The sermon most likely was transmitted first orally, as were rabbinic teachings, with repetition devices to aid memory. This oral transmission developed into a fixed body of tradition that Matthew, apart from what he knew directly and remembered, also had at his disposal. References in the list of the apostles to Matthew as a tax collector (10:3), missing in the synoptic parallels (&nbsp;Mark 3:18; &nbsp;Luke 6:15 ), suggest that the author had heard Jesus. As Jesus with his "but I tell you" (5:22,28, 32,34, 39,44) puts himself in the place of God and makes his words the standard for the judgment (7:24-27), it is possible these sayings were gathered into written collections before being placed into Matthew's Gospel. [[Behind]] Matthew's Sermon on the Mount is probably one delivered near Capernaum. References to the temple could reflect discourses given in [[Judea]] (5:24; 6:35). </p> <p> <i> The Place of the Sermon within Matthew's Gospel </i> . Matthew's fivefold division for the sayings of Jesus suggests that the Sermon on the Mount should be interpreted within the totality of the Gospel. All five discourses are directed to the disciples and end with Matthew's characteristic "and when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1), with the last bringing them together with "all these things" (26:1). These further are assumed into 28:20 with Jesus' command to his disciples to teach the Gentiles everything he commanded. Items raised in the sermon appear elsewhere, specifically in Matthew's four other discourses: the apostles and their authority (chap. 10); the kingdom explained in parables (chap. 13); humility as a mark of the community (18:1-19:1); and the end-times (chaps. 24-25). </p> <p> The Beatitudes with their initiatory "blessed" (5:3-11) prepare for this title given first to the apostles as those who have heard and understood the parables (13:16) and then to Peter who confesses Jesus as Christ (16:17). The sermon's parable of the two houses (7:24-27), a brief apocalypse in its own right, sets the literary tone for the second discourse with its parables (chap. 13), the last of which deals also with the judgment (13:47-50) and anticipates "the little apocalypse" (25:31-46). With the words of Jesus as the basis for the final judgment, the Sermon on the Mount looks ahead to the Gospel's conclusion, which obligates the disciples to teach its words (28:20). The transfiguration with God's command to listen to Jesus (17:5) makes his words superior to those of Moses and [[Elijah]] and thus in him the law and the prophets reach their conclusion (5:28). [[Disciples]] who are only partially named at the sermon's beginning (4:18,20; 5:1) are all named in 10:2-4 and appear at the end of the Gospel as the guardians of Jesus' words. [[Persecution]] promised in 5:11-12 is spelled out in 10:17-18 and is actualized in Jesus' own suffering (chaps. 26-27). The demand for unalloyed faith (6:25-33, esp. v. 30) is explicated in the discourse on the humility and faith of children (18:1-5). The necessity of forgiveness (18:15-35) is presupposed in loving the enemy (5:38-48). The sermon is a self-contained unit introducing the remainder of Matthew where its themes are further developed. </p> <p> <i> The Sermon's Speaker, Order, and [[Message]] </i> . The sermon introduces Jesus sitting on the mountain (5:1-2), reminding the reader of Moses' giving of the law at Sinai. Jesus opens up his mouth (5:2), assuming the law and prophets into his words and mission (5:17). </p> <p> The Beatitudes, as the sermon's first words, come not with threats, but describe the new community in christological terms to identify believers with Jesus (5:3-11). They are God's law fulfilled in Jesus and applied to Christians. The community in Christ described in the Beatitudes is a continuation of [[Israel]] in which the prophetic word is not annulled but fulfilled and remains in force in him and not as separate legislation (5:17-20). Jesus' coming transformed the Old Testament. Each beatitude describes the new community in Jesus from a different perspective: the poor in spirit, the merciful, the peacemakers, those persecuted for his sake and those persecuted because of righteousness. The Beatitudes anticipate specific behavioral standards for the community (5:21-46). [[Reconciliation]] with the estranged brother is required (5:21-26); adultery even of the heart brings condemnation (5:27-30); divorce carries severe consequences (5:31-32); oaths about future undertakings are disallowed (5:33-37); retaliation for alleged wrongs is renounced (5:38-42); and love is extended to one's enemies (5:43-48). Directives for the worshiping community are set down (6:1-18): giving to the needy is to be done in secret (6:1-4); rubrics on prayer include reciting the Lord's Prayer and avoiding long repetitions (6:5-15); and fasting remains part of Christian piety, but must be unannounced (6:16-18). Then follow general directives (6:19-7:12): treasures are to be laid up in heaven (6:19-21); the eye as the body's organ of light must remain uncontaminated (6:22-23); anxiety, the enemy of faith, must be avoided (6:25-34); condemnation of the brother is forbidden (7:1-5); faith believes God answers prayers (7:7-11); and the "Golden Rule" requires the same behavior one desires from others (7:12). The sermon closes with warnings. Those not following the "way, " set forth in the sermon, are destined for damnation (7:13-14). False teachers will deceive believers (7:15-20). The parable of the houses describes the final judgment (7:24-27). At the end of the sermon the superior authority of Jesus is recognized by the crowds (7:28-8:1), and later confirmed by the resurrection (28:18). Although the sermon has the form of directives, its central message is that the community of Jesus is reconciled with those within and without. Thus, like God, it renounces retribution (5:43-48). </p> <p> <i> The Sermon's [[Audience]] </i> . The Sermon on the Mount is best understood as instruction (didache [7:28; 28:20]) for believers. Matthew's discourses are intended for the community of baptized believers and individuals as members of this community. Even when the believer prays alone (6:6), he does so as a member of the community in saying " <i> Our </i> Father" (6:9). Reconciliation is important for the sake of the community. The Sermon on the Mount defines the church and then describes how it appears in Christ. </p> <p> Matthew's Sermon on the Mount continues to inform and shape the church's life. It joins believers with Christ and gives unity to his teachings. Its Beatitudes (5:3-11), Lord's Prayer (6:9-13), and [[Golden]] Rule (7:12), along with other sections belong to common Christian piety. [[Differing]] interpretations have not robbed the Sermon on the Mount of its continued influence. </p> <p> David P. Scaer </p> <p> <i> See also </i> Beatitudes; [[Ethics]]; [[Golden Rule]]; [[Jesus Christ]] </p> <p> <i> Bibliography </i> . W. D. Davies, <i> The Setting on the Sermon on the Mount </i> ; W. D. Davies and D. C. Allison, Jr., <i> A Critical and Exegetical [[Commentary]] on the Gospel According to Saint Matthew </i> ; idem, <i> SJT </i> 44: 283-309; H. McArthur, <i> [[Understanding]] the Sermon on the Mount </i> ; R. A. Guelich, <i> Sermon on the Mount </i> ; J. Jeremias, <i> The Sermon on the Mount </i> ; W. S. Kissenger, <i> The Sermon on the Mount: A History of [[Interpretation]] and Bibliography </i> ; I. A. Massey, <i> [[Interpreting]] the Sermon on the Mount in the Light of the Jewish Tradition as Evidenced in the Palestinian [[Targums]] of the [[Pentateuch]] </i> . </p>

&nbsp;Matthew 5-7&nbsp;Matthew 5:20 <p> Approaches to Interpretation Before looking at the contentsof the sermon itself, it is helpful to briefly consider the ways in which the Sermon on the Mount has been interpreted. The Sermon on the Mount confronts the reader with uncompromising demands and a lofty ethic. Many throughout the history of the church have sensed a great gap between Jesus' expectations of His disciples and their abilities to live up to those expectations. Indeed, it shocks many to read that Jesus expects us to be perfect as God is perfect (&nbsp;Matthew 5:48 ). The goal of many interpretations is to alleviate the tension between Jesus' expectations and our abilities. </p> <p> Some hold that the sermon should be interpreted literally. This is, by and large, the best approach (with some exceptions). Of course, a literal approach to the sermon emphasizes the gap between Jesus' expectations and our abilities more than any other approach. </p> <p> One obvious question that arises for those holding to a literal interpretation is: What do you do about a passage like &nbsp;Matthew 5:29-30 which talks about plucking out the eye and cutting off the hand that is offensive? Some in the history of the church have interpreted this literally. Was Jesus teaching us that we should mutilate ourselves in this fashion? That hardly seems likely. Other figurative or poetic elements as well do not lend themselves to a literal interpretation (for example &nbsp; Matthew 5:13-16; &nbsp;Matthew 6:20; &nbsp;Matthew 7:6 ,Matthew 7:6,&nbsp;7:13-27 ). What about &nbsp;Matthew 5:48 ? Did Jesus literally mean that His disciples must be perfect as God is perfect? </p> <p> The approach that attempts to interpret the entire sermon literally, then, is insufficient by itself. This conclusion raises two other questions. First, if a strictly literal interpretation is insufficient, what other methods are acceptable? Second, which passages should be interpreted literally and which should not? Attention will be focused here on the answers given to the first question. </p> <p> Some interpreters of the Sermon on the Mount have emphasized the poetic and metaphoric nature of Jesus' language (for example, calling His disciples salt and light, &nbsp;Matthew 5:13-16 ) and His use of hyperbole or consciously exaggerated speech designed to make His point vivid and memorable (for example, plucking out the eye and cutting off the hand that offends, &nbsp;Matthew 5:29-30 ). These interpreters claim that Jesus never meant His sermon to be taken literally. Jesus, according to these interpreters, was stating general principles and using exaggerated illustrations to drive home His point. </p> <p> Bible interpreters have also used a variety of other approaches. Some interpreters of the sermon attempt to temper Jesus' strict ethical demands by quoting other verses from other parts of [[Scripture]] that seem to them to be more capable of human fulfillment. During the Roman [[Catholic]] church's history in the Middle Ages, only those living within the monastery were held responsible for keeping the ethics of the sermon; everyone else was bound only to keep the Ten Commandments. Martin Luther proposed the doctrine of the two kingdoms: Christians in their private lives were bound to keep the ethical standards of the sermon, but in their public and professional lives were bound only to keep the standards of the Ten Commandments. C. I. Scofield held that the ethics of the sermon were fully valid only for the new dispensation after the return of Christ. </p> <p> Some interpreters feel it is impossible for us to fulfill the standards of the Sermon on the Mount (especially &nbsp;Matthew 5:48 ). For them, the sermon shows how short of perfection we really are and shows us our need of repentance. In a similar manner, some interpreters believe Jesus fulfilled the demands of the sermon for humanity since humanity was incapable of living up to standards of the sermon. </p> <p> There may be some truth in all these approaches to the Sermon on the Mount, but it appears that the best approach is to take the sermon at face value (with some obvious exceptions such as &nbsp;Matthew 5:29-30 ) and to do our best to live the life Jesus outlined for us. When we fail while trying our best, we need not despair; God is a God of grace and forgiveness for all who confess and repent of their sins. </p> <p> God's willingness to forgive us removes the fear and anxiety caused by failure. This will in turn give us more confidence and assurance that we can live lives that today are more godly than they were yesterday. </p> <p> We must realize also, however, that we cannot live up to the standards of the sermon (being perfect as God is perfect) by our own powers and abilities. Our lives can conform to the standards of the sermon only if we allow God through the power of the Holy Spirit to work in us. [[Viewed]] in this way, the sermon becomes a picture of what God desires to make of us if we will offer ourselves to Him as living sacrifices (&nbsp;Romans 12:1-2 ). </p> <p> Contents of the Sermon on the Mount The Sermon on the Mount opens with the beatitudes (&nbsp;Matthew 5:3-12 ) and moves on to describe the function of Jesus' disciples (&nbsp;Matthew 5:13-16 ). From there Jesus explained His interpretation of the law (&nbsp;Matthew 5:17-48 ) and certain acts of righteousness (&nbsp;Matthew 6:1-18 ), described the attitudes required of His disciples (&nbsp;Matthew 6:19-7:12 ), and invited the listeners to become and continue as His disciples (&nbsp;Matthew 7:13-27 ). </p> <p> Jesus spoke these words directly to His disciples (&nbsp;Matthew 5:1-2 ) within the hearing of the crowds who were amazed at both Jesus' teaching and the authority with which Jesus taught (&nbsp;Matthew 7:28-29 ). Jesus did not teach by quoting the traditions passed down from generation to generation as other rabbis did. Jesus spoke to His disciples as “the Christ, the Son of the living God” (&nbsp;Matthew 16:16 ). Jesus showed His disciples what it meant to be a light that shines before people. The people “saw” Jesus' good works and gave glory to God (see &nbsp;Matthew 5:16 ). See Beatitudes; Ethics; Jesus, Life and Ministry. </p> <p> Phil Logan </p>

<p> Matthew’s Gospel is built around five main sermons or collections of teachings from Jesus. The first of these, [[Chapters]] 5-7, is known as the Sermon on the Mount, after the place where Jesus was teaching at the time (&nbsp;Matthew 5:1). Although the section is a unified whole, many of the teachings within it occur in different settings in the other Gospels. Very likely, in view of Matthew’s style of presentation, the section contains more than the contents of a single sermon (see [[Matthew, Gospel Of]] ) Jesus gave the teaching primarily to his disciples (&nbsp;Matthew 5:1-2; &nbsp;Matthew 5:13-14), though, as often happened, many others gathered to listen (&nbsp;Matthew 7:28). </p> <p> Ethics of the kingdom of God </p> <p> Jesus’ teaching set out for his followers the quality of life and behaviour that he required of those who entered his kingdom and came under his rule. Life in God’s kingdom is characterized by humility, love, righteousness, mercy, sincerity, and dependence on God. Unlike life in human society in general, it has no place for pride, hatred, cruelty, aggression, hypocrisy and self-sufficiency (&nbsp;Matthew 5:3-10; &nbsp;Matthew 5:48; see [[Kingdom Of God]] ). </p> <p> The Sermon on the Mount is not a new set of rules to replace the law of Moses. It does not lay down a legal code of ethics, but aims to work within people to produce a standard of behaviour that no law-code can produce, no matter how good it might be (&nbsp;Matthew 5:17-18). The righteousness Jesus wants in his followers is more than outward conformity to certain laws (&nbsp;Matthew 5:20). He wants a new attitude within – the principles of the law written on people’s hearts. It is not enough, for instance, just to refrain from murder; people must remove the spirit of hate and revenge from their hearts, for it is that spirit that produces murder (&nbsp;Matthew 5:21-22; cf. &nbsp;Romans 8:4; &nbsp;Hebrews 8:10). </p> <p> '''Teaching with authority''' </p> <p> In the Sermon on the Mount, Jesus did not oppose or contradict the law of Moses. Rather he opposed the traditional interpretations and false applications taught by the Jewish teachers of the law (the scribes, or rabbis). Their concern for outward correctness failed to deal with inward attitudes (&nbsp;Matthew 5:27-30). </p> <p> Instead of being forgiving, the scribes used the law as an excuse for personal revenge. They took civil laws relating to penalties for crimes and applied them to personal relationships (&nbsp;Matthew 5:38-42). They so twisted the meaning of the law that they could claim the law’s authority for actions that were clearly contrary to the law (&nbsp;Matthew 5:31-37). They even gave their own sayings equal authority with the law (&nbsp;Matthew 5:43-47). </p> <p> Jesus was opposed to this legalistic spirit. He was also opposed to the pride it produced through its concern for outward show (&nbsp;Matthew 6:1-6; &nbsp;Matthew 6:16-18). He wanted to change people in their hearts. He taught his disciples how to pray (&nbsp;Matthew 6:7-15; &nbsp;Matthew 7:7-12), how to have new attitudes of trust in God for all life’s material needs (&nbsp;Matthew 6:19-34), how to examine their attitudes (&nbsp;Matthew 7:1-5) and how to be wise in deciding what is wholesome and what is not (&nbsp;Matthew 7:6; &nbsp;Matthew 7:15-23). Jesus’ teaching, being from God, had an authority that was lacking in the traditional teaching of the scribes (&nbsp;Matthew 7:28-29). But if people are to benefit from it, they must not only understand it but also act upon it (&nbsp;Matthew 7:24-27). </p>

&nbsp;Luke 6:12&nbsp;Mark 3:14,15&nbsp;Luke 6:17&nbsp;Matthew 57-7&nbsp;Luke 6:20-49

<p> the common name of a discourse delivered by Jesus to his disciples and a multitude on a mountain near Capernaum, A.D. 27, perhaps in May, early in the second year of his public ministry. It is a complete system of the moral law, in the spiritual form which it assumes under the Christian dispensation, and has deservedly been made the subject of much study and learned exposition (Matthew 5, 6, 7; &nbsp;Luke 6:20 sq. Comp. &nbsp;Mark 9:47 sq.; &nbsp;Matthew 18:8-9). The best complete exposition is certainly that of Tholuck, ''Bergpredig.'' (4th ed. 1856). An earlier edition has been translated into English (1843, 2 vols.). See also Valenti, ''Commentar Ib. D. Bergpred.'' (Basel, 1849); Mackintyre, ''Expos. Of The Sermon On The Mount'' (Lond. 1854); Pitman, ''Comment. On The Sermon On The Mount'' (ibid. 1852); Todd, id. (ibid. 1856); Trench, Expos. of the Sermon on the Mount (ibid. 1851); and the literature cited by Volbeding, Index Programmatum, p. 32; and Hase, Leben Jesu, p. 121. (See [[Jesus]]). </p>