Introduction

Discovering sermons in the Sermon on the Mount, or any other portion of scripture, is not the primary task of the preacher. The primary task is to permit the scripture to speak, that the words of the Sermon on the Mount may become a living, dynamic Word. The preacher confronting the Sermon on the Mount may be as “astonished” as were the first hearers. Allowing the word to penetrate mind and heart, to shake, to startle, and to shame has sanctifying results. The word of God should have an influence on life. Jesus’ words may become a sword striking at the heart of complacency, or a scalpel exposing hypocrisy, or a laser piercing the darkest areas of life.

The theme of the Gospel of Matthew emphasizes the King and His Kingdom.^[1]The writer is indebted to Ray Summers for this theme which was stressed in a 1953 Th.D. seminar on Matthew. See Ray Sum­mers, “The Plan of Matthew” Southwestern Journal of Theology, October 1962. The Sermon on the Mount has to do with kingdom people. Jesus began his public ministry by preaching, “Repent, for the Kingdom of heaven is near” (4:17).^[2]All scripture is quoted from the New International Version (NIV). He was “preaching the good news of the kingdom” (4:23). The word “kingdom” (basileia) means the king’s rule. Whoever submits to Jesus’ authority is a citizen of the Kingdom. Satanic and human rebellion do not have the last word. Jesus will rule those who receive him as savior. He who saves, saves to rule.

The Sermon on the Mount deals with the radical nature of the king ruling in the life of the Kingdom citizen. Stott states that two words sum up the purpose of the sermon: “Christian counter-culture.”^[3]John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7). (Downers Grove, IL: InterVarsity Press, 1978), 15. He also states, “The Sermon on the Mount is the most complete de­lineation anywhere in the New Testament of the Christian counter­ culture. Here is a Christian value system, ethical standard, religious devotion, attitude to money, ambition, life-style, and net­ work of relationships-all of which are totally at variance with those of the non-Christian world. And this Christian counter-cul­ture is the life of the kingdom of God, a fully human life but lived out under the divine rule.” (19). In these three chapters Jesus describes a new way of living initiated by God. This way of life is not optional; it is the life of the true disciple.

What Jesus teaches in the sayings collected in the Sermon on the Mount is not a complete regulation of the life of the disciples, and it is not intended to be; rather, what is here taught is symptoms, signs, examples, of what it means when the Kingdom of God breaks into the world which is still under sin, death, and the devil. Jesus says, in effect: I intend to show you, by means of some examples, what the new life is like, and what I show you through these examples you must apply to every aspect of life. You yourselves should be signs of the coming Kingdom of God, signs that something has already happened. Through every aspect of your lives, including aspects be­yond those of which I speak, you should testify to the world that the Kingdom of God is already dawning. In your lives rooted and grounded in the basileia, the Kingdom of God, the victory of the Kingdom of God should be visible.^[4]Joachim Jeremias, The Sermon on the Mount (Philadelphia: Fortress Press, 1963), 33.

No passage or verse of this Sermon on the Mount should be considered commonplace or ordinary. Nor should one be sidetracked by literary interest or curiosity. One must remember always who the speaker is.

Thus the expression of the absolute demand of God in the SM, as elsewhere in the NT, drives us back to the fundamental mystery of the person of Jesus himself. He himself in his own intuitive awareness of the will of God is the source of the radical ethic. His very words, therefore, point beyond themselves to himself as their source: they too become witnesses to the King-Messiah.^[5]W. D. Davies, The Sermon on the Mount (Cambridge: University Press, 1966), 5-6.

An overview (outline) of the Sermon on the Mount aids in understanding each verse or passage in its context. The preacher should develop a workable outline based upon thorough exegesis and examination of the text. The unity of the Sermon is found in the description of the characteristics and influence of the life ruled by Jesus, the king (5:3-16), and the con­ duct of the Christian life (5:17-7:12), and the challenges to the hearer to examine his response to these words of Jesus (7:13-27).

The purpose of this article is to stimulate the preacher’s imagination in encountering the sermon and to suggest ideas for sermons from selected passages. Suggestive sermon titles or themes are italicized.

 

Characteristics and Influence
of the Christian Life (5:3-16)

A series of sermons can be developed from the Beatitudes which describe the characteristics of the disciples of Jesus. These are the attitudes of Kingdom citizens. Opposing attitudes are expressed by scribes and Pharisees, who interpret God’s law and practice piety for personal advantage. The promises belong to those who are “poor in spirit” and “mourn,” for in­ stance. Theirs is the Kingdom and they will be comforted. “It is these people, we are perhaps to understand, rather than those, that is, the Pharisees and Jews who are blessed.^[6]Davies, 86.

The beatitudes are the best attitudes. But how do they come about? A bad attitude does not change by the imperative: “change your attitude!” These characteristics are the result of God’s grace. They “are not so much ethics of obedience as ethics of grace.”^[7]Amos Wilder, Eschatology and Ethics in the Teaching of Jesus (New York: Harper, 1939), 120. cf. C. H . Spurgeon The Treasury of the New Testament Vol. 1 (Grand Rapids: Zondervan Publishing House, 1950), 44. “They are the marks and evidences of a work of grace in the soul.”

The first three beatitudes explain The Radical Nature of Repentance. Followers of the king are characterized by these attitudes.

The first beatitude (5:3) emphasizes spiritual destitution. The Pharisee looked at himself as deserving divine approval (see Luke 18:10-14). A citizen of the Kingdom has no such view. He makes an honest assessment of his spiritual condition and declares bankruptcy. His trust is outside himself and his own resources. Such a one has complete trust in the rule of the king.

The second beatitude (5:4) reveals the deep contrition over sin (2 Cor. 7:10) but also the grief caused by the various circumstances of life. The word “mourn” described the emotion expressed by Jacob when told that Joseph was dead (Gen. 37:34; compare with Isa. 61:2). The comfort is “now” and “not yet.” Forgiveness of sin is a present reality for those who are brokenhearted over sin. But “God will wipe away all tears” when the Kingdom is consummated.

The word “meek” (5:5) connotes gentleness of strength and disciplined energy. The meek person is not defensive or self-important. This person is teachable and submissive to the proper authority. The repentant person submits to the rule of the king.

Changing Your Lifestyle (5:6) underscores the result of the first three beatitudes. “Hungers” and “thirsts” change for those who have been claimed by the king. These present tense participles depict intense, continuing desires for “the righteousness.” Use of the article “the” emphasizes a different kind of righteousness (see 5:20). The source of this righteousness is in the one who pronounces the blessing. He also promises satisfaction, for “they will be filled.”

“Blessed are the merciful, for they will be shown mercy” (5:7). Having said “goodbye” to one lifestyle, the Kingdom citizen’s relation­ ship to others changes. The miseries caused by sin make mercy necessary. One cannot pick and choose those to whom mercy is exercised (5:7; see also 18:23-35). To be “merciful” is to be kind-hearted and sensitive to the feelings of others. There is a “follow through” quality. Mercy is more than a feeling (such as pity); it is a feeling that takes the shape of action in an­ other person’s life. One receives mercy by practicing it (see Prov. 11:17). The Dividend of Mercy highlights the blessing of being merciful.

The “pure of heart” (5:8) are comfortable in the presence of God and uncomfortable in a godless atmosphere (Ps. 24:3-4). A sermon on The Call for Purity can be a courageous challenge in a society (Christian and pagan) that is reaping the cost of impurity. This purity of heart has two relevant ideas. The kingdom citizen is to be dean-minded, not trashed-up or soiled. He is also to be dear-minded, having a single-eyed commitment (see 6:22).

Citizens of the Kingdom are characterized as “peacemakers” (5:9). The Spirit of Making Peace is all but absent in churches and denominations. To make peace is to do what God is doing. To make peace is to bring order out of chaos, to pursue actively reconciliation. Barclay notes that the blessing is on the peace­ maker and not the peace-lover.^[8]William Barclay, The Daily Study Bible: The Gospel of Matthew Vol. 1 (Edinburgh: The Saint Andrew Press, 1960), 104.

The Most Misunderstood Blessing describes the person who is persecuted “because of righteousness” (5:10). No persecution indicates a faith with no substance or integrity. By its very nature the Christian life rubs the world the wrong way. Persecution is the conflict be­ tween two irreconcilable lifestyles.

The Joy That Words Cannot Steal underscores the reward the king grants his persecuted subjects (5:11-12). Retaliation, resentment, and depression are usual reactions to slander and accusations. However, serving Jesus by being merciful, pure in heart, and by making peace can bring unusual results-rejoicing and glad­ness. “Discipleship means allegiance to the suffering Christ, and it is therefore not at all surprising that Christians should be called upon to suffer. In fact, it is a joy and a token of his grace.”^[9]Dietrich Bonhoeffer, Cost of Discipleship (New York: MacMil­lan, 1963), 81.

The influence of Christian life is emphasized by two metaphors, “salt” and “light.” Though despised and persecuted, the subjects of the king are indispensable. They make a difference in a decaying, darkened world.

As salt, the community of believers (5:13) has a saving (preserving) seasoning influence. The Salty Church is constantly confronted with losing its “saltiness.” The moral failure of ministers and the politicizing of Christian causes are but two of the reasons that many perceive the church to be insipid and useless.

The Church That Shines (5:14-16) is conspicuous in its witness and penetrates the darkness.

The spiritual condition of society is described often by the metaphor of “darkness.” Jesus is the “light of the world” (see John 8:12; 9:5; 12:35-36, 46; Eph. 5:8; Phil. 2:15). The church reflects the light as the moon reflects the sun (see. 1Thess. 5:4-5). As children of the light the church glorifies the heavenly Father. Another sermon title might emphasize The Public Witness of the Christians.

 

The Conduct of the Christian Life
(5:17-7:12)

Being Religious Is Not Enough (5:17-20) captures something of the impact of this shocking passage. The original hearers considered the scribes and Pharisees as the most religious people in the country. Jesus states, however, that their “righteousness” is not sufficient. “Your righteousness” (Kingdom citizens) must surpass the scribe-Pharisee kind of righteousness.

Jesus does not destroy the Law but unfolds and interprets the Law so that its fullest meaning is understood. The Law points to him and is completed in him. “Everything those Scriptures have prophesied will be accomplished; nothing will fall to the ground, thwarted and frustrated, till the end of time, ’till heaven and earth disappear’ until one-by-one each detail that has been prophesied takes place, ‘until everything is accomplished’ (5:18).”^[10]D. A. Carson, God With Us: Themes From Matthew (Ventura, CA: Regal Books, 1985), 40.

What It Means To Live Under Jesus’ Law (5:21-48) is described by six antitheses.^[11]Anger and reconciliation, 5:21-26; Adultery and purity, 5:27- 30; Divorce and remarriage, 5:31-32; Oaths and truthfulness, 5:33- 37; Personal injury and sacrifice, 5:38-42; Hatred and love, 5:43-47. As outlines by D.A. Carson, “Matthew,” Expositor’s Bible Commen­tary Vol. 8 (Grand Rapids: Zondervan Publishing House, 1984), 52. Jesus “does not give new rules and regulations for mechanical, self-assertive righteousness, but speaks the Living Word of God to the disciples, commanding them in authority from God.”^[12]Gene L. Davenport, Into The Darkness: Discipleship in the Ser­mon on the Mount (Nashville: Abingdon Press, 1988), 139.

Jesus’ law reveals the inner rebellion of those who outwardly are loyal to the faith, but whose thoughts, motives, and desires make them law-breakers. Though not guilty of actual murder or adultery, they are still held responsible for their thoughts.

Oath-making divides speech into important and unimportant, grave and trivial, responsible and irresponsible. The Christian should be characterized by Integrity of Speech (5:33-37). Actions may speak louder than words but words are important. “Yes” and “No” should declare the transparent honesty of the speaker. What Are You Doing More Than Others? is a possible   sermon subject   that   deals with 5:38-47. Surely this passage describes a fantasy world. Is it not preposterous to attempt to live in this manner (going the second mile, loving enemies, praying for persecutors)? But Jesus, who was rejected, wounded, and crucified, is not speaking fantasy. He lived this way. He knew the capability for evil within everyone that can spring forth to ridicule, to slander, to seek revenge, and to “get even.” Only grace can love enemies or cry out, “Father, forgive them for they know not what they do.”

Jesus is not offering us here some new legal prescriptions for   our   conduct there could be no worse misunderstanding than this. He is rather setting before us the ultimate goal of our action toward others, namely, the reconciliation of the other person, who has been dearly purchased, for whom he poured out his blood.^[13]Helmut Thielicke, Life Can Begin Again (Philadelphia: Fortress Press, 1962), 73.

The Ultimate Goal (5:48) keeps the purpose clear in submitting to the king-messiah. Attitudes toward others are to reflect the gracious­ness of God, the Father. The word “perfect” means to be mature. The verse is a summation of verses 43-47. The Father’s love is inclusive. To be mature is to manifest a spirit that rejects no one.

Does Faith Pay Dividends?^[14]Thielicke, 80. is the theme of 6:1-18. Motives for Christian service are examined. Serving to gain the approval of men is rejected. The Pharisees were guilty of theatrical virtue. “This spirit of ostentation Christ here and elsewhere represents as the leading feature of Pharisaism.”^[15]A. B. Bruce, “The Synoptic Gospels,” The Expositor’s Greek Tes­tament Vol. I (Grand Rapids: Wm. 8. Eerdmans, 1956), 116. The prominent acts of pharisaical piety (alms, prayer, and fasting) picture the contrast in motives.

A Christian by his very (new) nature will do good deeds but by his old nature will expect payback for the good that is done. “I can trip on a good deed. I can stumble over my Christian ethics and break my ‘spiritual neck.'”^[16]Thielicke, 81. Does not each servant of Jesus secretly desire his own private trumpet blower so as to be seen for his real worth? Occasionally, that sense of self-importance makes one oblivious to the fact that he struts sitting down! The “poor in spirit” characteristic is pushed to the background.

Specific application of the outward expression of the inward characteristics that mark the kingdom citizen provide sermons on giving and praying. Giving For the Right Reason (6:2-4) does not advocate secret discipleship (see 5:13- 16) but does forbid selfish intention. To play the part (hypocrite) of piety to attract attention and gain applause receives reward “in full”: the praise of men. Giving is expected (” when you give”), but the motive for giving is grateful recognition of God’s generosity.

Praying For The Right Reason (6:5-8) does not include empty, repetitious phrases that bar­ gain for gifts. Private praying does not need the trappings of religion-no ceremony; no stained-glass windows; no special furniture or candles. True praying does not attempt to impress God with pious tones or special vocabulary. Prayer is not commanded but expected.

…Prayer becomes the human act by which we respond to the God who releases us and with whom we have been reconciled. There is no question that God needs our prayers, commands our prayers, or wants our prayers. Prayer is simply assumed in the restored relationship.^[17]Davenport, 196.

The Substance of Prayer (6:9-15) describes the uncommon nature of praying. The Christian’s personal relationship to God is never merely a private subjective relationship. Instead it is a relationship maintained and sustained within the community of faith. Conversely, the Model Prayer is not the property of everyone but of those who say experientially, “Our Father.”^[18]Davenport, 202-03..

Jesus speaks of two treasures, two visions, and two masters (6:19-24). Making Wise Investments (6:19-21) examines the value system which motivates a person. To lay up treasures on earth means to practice piety to be seen of men or to worship the idols of power, prestige, and riches. For example, to adopt earthly methods to obtain political power is a common practice in church life. Such treasure is temporary. But those “who hunger and thirst after righteousness” have made a decisive break with the value system of the world. What occupies a person’s   thought life (the heart) controls the investment of life.

Having the Right Focus (6:22-23) again uses the metaphor of light (5:14-16). The clear eye is full of light.^[19]The eyes were looked upon by the ancients as the windows through which light entered the body.” R. V. G. Tasker, The Gospel According to St. Matthew: An Introduction and Commentary (Grand Rapids: Wm. B. Eerdmans, 1983), 75. If the Christian’s focus is on the darkness then his life is morally corrupt. Only the “pure in heart” see God. “Just as the heart will be corrupted by the location of its treasure, so the eye will be corrupted by that to­ ward which it casts a longing or assenting gaze.”^[20]Davenport, 246.

The Impossibility of Divided Allegiance (6:24) is a constant biblical emphasis. “You shall have no other gods before me” (Exodus 20:3). When asked which of the commandments was the greatest, Jesus replied, “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matt. 22:37; see Deut. 6:4-5; Isa. 42:8, 48:11). Christianity is a lifestyle with Jesus as king. Only those who submit to his authority (the meek) inherit the earth.

Overcoming Worry (6:25-34) is based on obedience to the rule of God. Verse 33 is the key verse. To “seek first” his rule and his kind of righteousness is to depend entirely upon his care. The cares of this world burden those who make the king secondary in daily activities. Does not Jesus see his future with its cross-like shadow? This man of sorrows talks about carefree birds and growing lilies. He knew that his Father would take care of him. Jesus promises the same providential care for his disciples.

The Bad-Attitude (vs. Beatitude) (7:1-5) is the opposite spirit of being merciful. “Unblessed are the judging for they shall be judged.” Jesus speaks against the judgmental spirit which builds itself up at others’ expense. Spiritual in­ sight accepts the enormity of one’s own sin (“the plank in your own eye” vs. 4). Only then can the redemptive spirit become dominant.

We look at people as if they were one big “speck,” not seeing the “eye” at all; whereas Jesus saw first and foremost the eye, saw the child who had gone wrong. And because the publicans, the harlots, and the possessed saw this and realized: “Jesus Christ sees us, he sees the real person in us, he sees that we are children, that we are loved, that God cares for us”-they grew well. Nobody had ever looked at them in that way before.^[21]Thielicke, 159.

Good judgment, however, is important. Using common sense in sharing the gospel of the kingdom (the “pearl of great value,” 13:45) is to exercise The Spirit of Discrimination (7:6). The impersonal marketing of the gospel to the public reveals an insensitivity to persons. Does such overzealous, mechanical sharing increase cynicism and cheapen the gospel? “Dogs” and “hogs” describe natural antagonism toward the gospel by unbelievers. The responsibility of the believer is to discover ways to share the gospel wisely.^[22]Cf. D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount Vol. 2 (Grand Rapids: Wm. B. Eerdrnans, 1962), 183-94.

Overcoming Bad Attitudes (7:7-11) is accomplished by “asking” and “seeking” and “knocking.” It seems impossible to overcome a self-righteous spirit or to exercise good judgment but with God all things are possible! Through the discipline of prayer, the Kingdom citizen has access to the “good gifts” from the heavenly Father. Explaining the Golden Rule (7:12) is a summation of the Christian relationship with others. The Christian takes the initiative in improving and maintaining good relationships. Verses 1-11 aid in explaining how this rule is kept.

 

The Challenge To Decide (7:13-27)

One does not have to do anything to be in the path of least resistance. The gate is wide and the way is easy and it is crowded with all kinds of people, the good and the bad. The Path of Greatest Resistance (7:13-14) demands the beatitudes-the attitudes that are contrary to society’s expectations.

This path of which Jesus spoke is not a “Christianized” culture with Christian symbols, nor is it ascribing to certain doctrines. This path is through the Person who spoke these words, “I am the way” (John 14:6). Those who enter will know separation and persecution (5:10) and cross bearing (16:24-26). This is, however, the only path that leads to life. It is the way of “blessedness.”

The Danger of Being False (7:15-23) warns against false prophets (15-20) and false profession (21-23). With two metaphors, Jesus warns against those whose appearance is deceiving.

They are wolves, not sheep, and their fruit be­ trays them. They say the right words, including claiming Jesus as Lord; they use the name of Jesus to corroborate their acts of ministry. However, they fail the litmus test. They fail to do the Father’s will.

A god who blesses our self-centeredness, who cherishes our vulgarity, who pulls our strings-a god whose thoughts are our thoughts, whose ways are our ways; it is a god all right: the god of Darkness! Such a god has an answer for everything-even for the Holocaust.^[23]Davenport, 286.

Building Life On the Right Foundation (7:24-27) involves hearing and putting into practice these words of Jesus (7:24). His words are secure, timeless, and stable at the beginning of life and at the end of life and during all the storms in between.

The Sermon of the Mount ends with references to the reaction of the people (7:28-29). The reaction is not only to the radical nature of the teaching but to the teacher himself. The nature and character of Jesus has to be decided. His authority for his claim to reinterpret the law has to be faced. The person of Christ is intimately related to his words.

 

Conclusion

The Sermon on the Mount portrays what life is like when ruled by the king, Jesus. He is the source for living this kind of life. The sermon begins with the radical nature of repentance and closes with a radical submission to Jesus’ authority.

For new Christians, the sermon serves as a manual for explaining what has happened and what is expected in their lives. For all Christians these three chapters are a call to be so different as to invite notice, if not outright persecution.

The “ethics of grace” are explained in these chapters. These words of Jesus are attainable but only possible for those who have experienced the new birth. The Sermon on the Mount is not law but gospel!

“The church and the world are distinct com­munities.”^[24]Stott, 58. However, sermons preached from this Sermon on the Mount have value for the “disciples” (5:1-2) and for “the crowds” (7:28- 29). Whether disciple or not, these words can have a lasting impact upon those who hear with “ears that hear.”