The Sermon on the Mount: An Overview (Part 1 of 4)

Present Day Mount of Beatitudes

In the second year of his public ministry, from a mountain near Capernaum,¹ the celebrated “Sermon on the Mount” was preached by our Lord Jesus, recorded in chapters 5–7 of Matthew’s Gospel. In the context of “preaching the gospel of the kingdom” (Matt. 4:23),² his immediate audience was Jewish, inclusive of but not limited to his disciples (5:1; 7:28).

It was not the time to teach exclusively Christian doctrine, nor was it the time to set aside the Mosaic Law (Matt. 5:17-19; 7:12). It was, however, necessary to address the fallacies of the hypocritical Jewish leaders (5:20; 6:2, 5, 16; 7:15-20, 29) and prepare for the approaching kingdom (cf. 6:10, 33; 7:21).³ The ministry of John the baptizer, soon followed by Christ’s ministry, had inaugurated a new era of teaching that was pointing to and giving instructions concerning the kingdom of God (see Luke 16:16; Matt. 3:2; 4:17; 16:28; etc.). While the Mosaic system was still operable, clarifications and even new teachings were gradually being introduced (e.g., Matt. 18:15-27; John 3:3-5, 22-26).

Jesus “was seated” (Matt. 5:1), the customary posture of a Jewish rabbi giving instruction (cf. Mark 9:35; Luke 4:20; 5:3; John 8:2). He “taught [edídasken – imperfect tense of didáskō, conveying past continual action] … saying [légōn – present tense, conveying current continual action] ...” At the risk of reading too much into these tenses, it seems that the teachings recorded here were not limited to a single sermon but were regularly and repeatedly taught by Jesus (cf. Luke 6:20-49). William Barclay observes, “Matthew has said as plainly as Greek will say it that the Sermon on the Mount … is the essence of all that Jesus continuously and habitually taught his disciples” (Gospel of Matthew 87).

The Beatitudes (Matthew 5:1-12)

The Greek word makários (“blessed”) appears thirteen times in Matthew’s Gospel, all employed in the teachings of Jesus, nine of which are found in the opening words of the Sermon on the Mount (vv. 3-11). The Latin beatus, from which the English “beatitudes” is derived, means “fortunate,” “blissful,” or “happy.” Nevertheless, “blessed” is probably the better rendering of the Greek term here since it directs our focus upward and implicitly acknowledges God from whom these blessings emanate (cf. Col. 3:2; Jas. 1:17).

The blessings of verses 4-9 are bracketed between the repeated blessing of verses 3 and 10: “For theirs is the kingdom of heaven.” Matthew alone employs the expression “the kingdom of heaven,” which is synonymous with “the kingdom of God” (cf. 19:23-24), underscoring the heavenly or spiritual nature of God’s sovereign rule. This spiritual kingdom, equated with the church that Jesus promised to build (16:18-19), was to be realized within the lifetime of the Lord’s immediate disciples (3:2; 4:17; 16:28; cf. Mark 1:15; 9:1). Not long after these words were spoken, the church of Christ was established (Acts 2:37-47) and its members are recognized as citizens of the heavenly kingdom (Eph. 2:19; Phil. 3:20; Col. 1:13; 4:11; etc.).⁴

Those Who Are Blessed

Who are the blessed ones? Jesus describes them as follows:⁵

‣  The poor in spirit (v. 3): recognizing their own spiritual impoverishment and consequent spiritual needs (cf. Psa. 51:17).

‣  Those who mourn (v. 4): including godly sorrow due to sin, a necessary prelude to repentance (cf. 2 Cor. 7:9-10; Jas. 4:7-10).

‣  The meek (v. 5): those whose strength is under control and exercised in a gentle, kind, benevolent manner (cf. Matt. 21:5; 1 Pet. 3:4, 15).

‣  Those who hunger and thirst for righteousness (v. 6): an intense desire to pursue what is right (cf. Matt. 6:33; 1 Pet. 2:2).

‣  The merciful (v. 7): those who are compassionate and forgiving (cf. Matt. 6:14-15; 9:13; 12:7; 18:33; 23:23).

‣  The pure in heart (v. 8): free from evil thoughts and desires (cf. Matt. 23:25-26; 2 Cor. 7:1).

‣  The peacemakers (v. 9): those who seek harmony among disputants (cf. Luke 2:14; Rom. 12:8; Heb. 12:14).

‣  The persecuted for righteousness’ sake (vv. 11-12): suffering for what is right (cf. 2 Tim. 3:12; 4:18).

What the Blessed Ones are Promised

The promised blessings, rather than being withheld from God’s people for millennia into the future, are most certainly available to the citizens of the Lord’s kingdom in the here and now.

‣  Theirs is the kingdom of heaven (v. 3; cf. v. 10; 4:17; 16:18-19, 28; 19:23-24; Col. 1:13).

‣  They shall be comforted (v. 4; cf. 2 Cor. 1:3-7; 7:6).

‣  They shall inherit the earth (v. 5; cf. Matt. 19:29; Mark 10:29-30).⁶

‣  They shall be filled with righteousness (v. 6; Rom. 1:17; 5:17; 2 Cor. 5:21).

‣  They shall obtain mercy (v. 7; Rom. 11:30-32; 2 Cor. 4:1).

‣  They shall see (comprehend) God with purity of heart (v. 8; John 1:18; 14:7-9).

‣  They shall be called children of God (v. 9; Gal. 3:26; 1 John 3:1-2).

‣  Theirs is the kingdom of heaven (v. 10; cf. v. 3; 4:17; 16:18-19, 28; 19:23-24; Col. 1:13).

Blessings come with the renewal of self (vv. 3-5) in the likeness of God (vv. 6-8) lived out in the world (vv. 9-16). The word makários (“blessed”) is employed in Jesus’s teachings four more times in Matthew’s Gospel beyond the fifth chapter: blessed are the faithful (11:6), the attentive (13:16), the receptive (16:17), and the prepared (24:46).⁷ In the meantime, Jesus has a lot more to say to his listening audience (and to Matthew’s reading audience) about faithful discipleship in God’s kingdom.

--Kevin L. Moore

Endnotes:

     ¹ The traditional site is Mount Eremos (a.k.a. the Mount of Beatitudes) on the northwestern shore of the Sea of Galilee, between Capernaum and Gennesaret.

     ² Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ³ Contrary to overly simplified timelines, there was not an immediate change from the old Jewish system to the new Christian system. The Gospels represent a developmental period culminating in key historical events (e.g., Christ’s death, resurrection, ascension), while much of the New Testament beyond the Gospels represents a transitional period from the old to the new (cf. Heb. 8:13).

     ⁴ See K. L. Moore, “The Kingdom of God,” Moore Perspective (11 Jan. 2014), <Link> + accompanying Links (Parts 2–3).

     ⁵ The first seven of these are attitudes or virtues spiritually focused, while the last one is a circumstance. On other occasions, speaking to different listening audiences (e.g., Luke 6:20-26), physical circumstances are also recognized.

     ⁶ While each of these blessings is reasonably clear in light of additional teaching elsewhere in scripture, the statement in v. 5 may need further clarification. To interpret this particular promise as something that is unavailable until the distant future in a yet-to-be-established earthly kingdom is to miss the point. For a brief analysis, see K. L. Moore, “The Meek Shall Inherit the Earth,” Moore Perspective (20 Jan. 2013), <Link>. For a more in-depth discussion, see “Layers of Context (Part 1),” Moore Perspective (22 April 2020), <Link> + accompanying Links (Parts 2–5).

     ⁷ See K. L. Moore, “The Beatitudes Beyond the Sermon on the Mount,” Porirua Church (2 April 2012), <Link>.

Related Posts: Luke's Unique Perspective ... Kingdom of God (Part 1) + accompanying Links (Parts 2–4)

 

Image credit: The Mount of Beatitudes, traditional sight of Jesus’s Sermon on the Mount <https://www.waynestiles.com/blog/mount-of-beatitudes-beauty-that-illustrates-truth/>. 

Christian Motivation

Why am I a Christian? What compels me to live like Christ and for Christ and reject unchristian things? What helps me face life’s difficulties and the unrelenting attacks against the Christian faith and pressures to conform to this sinful world? Why should I be and remain a faithful and active member of Christ’s church?

In 2 Corinthians Paul observes that genuine conversion to Christ leads to spiritual transformation (3:16-18). Despite the challenges of serving the Lord in an antichristian world, the apostle says with confidence, “… as we have received mercy, we do not lose heart” (4:1). Our commitment and focus are redirected. “Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day” (4:16).¹ Looking beyond the temporal and focusing on the eternal (4:17-18), five good reasons to press on are listed in the fifth chapter of 2 Corinthians.

1. The Hope of Heaven. “For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven …. We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord” (2 Cor. 5:1-8). Despite the inevitable pain, suffering, and trials of this problem-plagued earthly existence, as the redeemed in Christ we have something so much better to look forward to!

2. Aiming to Please the Lord. “Therefore we make it our aim, whether present or absent, to be well pleasing to Him” (v. 9). Instead of making heaven our main goal, if our leading priority is to live a life pleasing to the Lord, everything else falls into place. We will instinctively love and obey him, serve him and others, and heaven will take care of itself—not just for the individual Christian but for everyone impacted by our faithful lives of pleasing the Lord.

3. The Coming Judgment. “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad” (v. 10). Temporal life on earth is preparatory for eternity. The day of judgment is an appointment all will keep. Now is the time to be prepared.²  

4. The Terror of the Lord. “Knowing, therefore, the terror of the Lord, we persuade men …” (v. 11). Admittedly this may not be the best motivation, but for some, realizing the horrifying consequences of rejecting the Lord’s goodness and the just penalty for sin can be a strong motivator in overcoming apathetic resistance. If fear is what it takes to lead someone away from the path of destruction to the way of righteousness, so be it.

5. The Love of Christ. “For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again” (vv. 14-15). When Paul speaks of “the love of Christ,” is this Christ’s love for us or our love for Christ? Yes, it is! We love him because he first loved us, which is a compelling reason to continue following his lead.

Conclusion

People are motivated by different things. What motivates you might not motivate me, and vice versa. But surely we all can relate to some if not every one of the reasons listed in the fifth chapter of 2 Corinthians. We have plenty of incentive to not give up and to be faithful to the Lord until our future hope is realized.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ² See K. L. Moore, “Preterism: What’s the Big Deal? (Part 1),” Moore Perspective (3 June 2020), <Link>.

Related Posts: Our Heavenly Citizenship 

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Justified by Faith Alone: Apart from Baptism???

To be “justified” is to be counted righteous (forgiven, sanctified, saved) by God’s grace on his terms. The Bible clearly affirms that we are “justified by faith” (Rom. 3:28; 5:1; Gal. 2:16; 3:24), but nowhere does the original text of scripture say we are justified by faith alone. In fact, it says just the opposite: “You see that a person is justified by works and not by faith alone” (James 2:24).¹ So where did this popular “faith alone” idea come from?

Protestant Traditionalism

Around fourteen centuries after the close of the New Testament era, Roman Catholicism’s corruption, abuse of power, and distorted teachings sparked the Protestant Reformation. Reacting against the erroneous notion of purchasing or meritoriously earning salvation, German priest Martin Luther (1483-1546) went to the opposite extreme and promoted the extrabiblical concept of justification by faith alone. Needing a scriptural basis, Luther added the word allein (“alone”) in his German translation of Romans 3:28 (“through faith alone”), contradicting James 2:24 (“not through faith alone”). Rather than amending his own mistranslation, Luther’s solution was to characterize James as “an epistle of straw.”²

Justified By Faith But Not Faith Alone

Attempting to give credence (or the appearance of biblicality) to this Lutheran doctrine, isolated verses are often cited without due attention to their respective contexts. By cherry-picking selected passages and ignoring the qualifying information surrounding them, their intended meaning is misconstrued. However, all relevant information must be gathered and evaluated before valid conclusions can be drawn. It is helpful to remember that no book of the New Testament was written to non-Christians telling them how to get saved. All were addressed to reading audiences already redeemed in Christ.³

While faith is repeatedly contrasted in scripture with meritorious works, particularly works of the Law of Moses, saving faith is never pitted against or void of gospel obedience. Before Paul wrote Romans chapters 3–4 (highlighting the essentiality of faith), he had already established the necessity of “obedience of faith” (1:5) and affirmed that God “will render to each one according to his deeds …. glory, honor, and peace to everyone who works what is good …” (2:6, 10).⁴ To skip the first two chapters of Romans to find a proof-text for an alleged “faith alone” doctrine is misleading, not to mention ignoring all other references to faithful obedience throughout the epistle (e.g., 6:16-17; 10:16; 15:18; 16:26) and elsewhere in the New Testament. Before quoting the Old Testament adage, “whoever calls on the name of the LORD shall be saved” (10:13), Paul had already established the requisite of obedience in general and baptism in particular (1:5; 2:6-16; 6:1-18).⁵

So What Does Baptism Have To Do With Justification?

In denominational circles, the so-called Romans Road to Salvation—advocating “faith only” salvation—is actually an abbreviated and distorted version of the gospel.⁶ While based on the inspired letter written to the “saints” in mid-first-century Rome, it fails to mention the fact that these sanctified believers had previously “died to sin” (repentance) and “were baptized into Christ Jesus” in the likeness of his death, burial, and resurrection, in order to “walk in newness of life” (Rom. 6:3-4). In other words, the letter was written to penitent baptized believers already saved.

It was not merely an internal belief prior to active obedience that had enabled these Roman saints to receive divine forgiveness and justification. “But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness” (Rom. 6:16-17). The expression “having been set free” [ἐλευθερωθέντες] (v. 18) is parallel to “has been freed” [δεδικαίωται] (v. 7), which is a form of the verb δικαιόω meaning “justified.”⁷

The noun “faith” [πίστις] does not appear in Romans chapter 6. Would it be fair to conclude that we are justified by obedience in baptism alone, apart from faith? Of course not! The verb “believe” [πιστεύω] occurs only once in this chapter: “Now if we have died with Christ, we believe that we will also live with him” (v.  8).⁸ However, this belief is contingent upon having died with Christ and having been buried and raised with him in baptism, thereby freed from sin and justified to live a new life (vv. 1-8).

Conclusion

Are we justified by faith? Absolutely! But not faith alone apart from obedience (incl. repentance, baptism, and a living confession of faith). A single verse in the Bible is intrinsically qualified by its immediate context, which is further informed by its remote context, which is inseparably linked to the overall context of scripture. Failure to realize this fundamental approach to biblical interpretation inevitably leads to misinterpretation and misuse of God’s word. God “desires all people to be saved and to come to the knowledge of the truth” (1 Tim. 2:3-4), which requires conscientious and diligent effort “to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” (2 Tim. 2:15).

--Kevin L. Moore

Endnotes:

     ¹ New American Standard Bible (2020).

     ² See C. M. Jacobs, trans., Works of Martin Luther (Philadelphia: A. J. Holman, 1915) 6:444.

     ³ For detailed information about each NT document, including original audience, see K. L. Moore, A Critical Introduction to the New Testament: Study and Lecture Notes (Henderson: Hester, 2009) 58-232.

     ⁴ New King James Version (1996).

     ⁵ See K. L. Moore, “Calling on the Name of the Lord,” Moore Perspective (12 June 2024), <Link>.

     ⁶ From the evangelical parachurch website GotQuestions.org: “The Romans Road to salvation is a way of explaining the good news of salvation using verses from the book of Romans. The Romans Road is a simple yet powerful method of explaining why we need salvation, how God provided salvation, how we can receive salvation, and what are the results of salvation” <Link>. Reformed (Calvinist) theologian Matt Slick’s concerted attempt to remove baptism from the justification process focuses primarily on Romans chapter 4, with other selected verses from chapters 3, 5, and 10 (see “Baptism and Romans 4,” CARM [22 Nov. 2008], <Link>), but he completely ignores the first two chapters of Romans that lay the groundwork for the rest of the epistle, and he ignores every reference in Romans to gospel obedience and baptism. He also fails to consider that Paul has written this letter to people who have already been baptized and justified.

     ⁷ Cf. ASV, Darby, Disciples’ Literal NT, Douay-Rheims, ERV, Expanded Bible, Jubilee Bible, Legacy Standard Bible, New Matthew Bible, Wycliffe; footnotes H/CSB, NRSV.

     ⁸ English Standard Version (2016).

Related Posts: Key to Rightly Discerning Romans, Abbreviated Gospel 

Related articles and video clips: Lance Mosher, Sinner's Prayer? 

 

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