Bible Commentaries

Ch. 5–7. Sermon on the Mount

It is instructive to find the Sermon on the Mount following close upon the works of mercy which would open men’s hearts to receive the Saviour’s words. It is a discourse about the changed life or Metanoia, showing its conditions; and about the Kingdom or Basileia, showing its nature, legislation, and privileges.

The description of the Kingdom here given may be compared with the thoughts suggested by Satan in the Temptation. Jesus makes no promise to conquer the world, or to dazzle men by a display of power, or to satisfy bodily wants, making poverty cease.

In regard to heathenism the sermon is a contrast, in regard to the Jewish Law it is a sublime fulfilment Again, instead of curses there are blessings, instead of penalties, reward.

Two questions are raised in regard to the Sermon on the Mount (1) Is it a connected discourse, and not merely a collection of our Lord’s sayings? (2) Is it to be identified with the Sermon on the Plain, Luke 6:17-49?

It is probable that the answer should be in the affirmative to each question. 1. (a) This is the most natural inference from the Evangelist’s words and from the manner in which the discourse is introduced. (b) An analysis points to a close connection of thought and to a systematic arrangement of the different sections of the Sermon. (c) The objection that some of the sayings are found in a different connection in St Luke’s Gospel cannot have great weight. For it is more than probable that our Lord repeated on many occasions various portions of His teaching. 2. (a) The beginning and end are identical as well as much of the intervening matter. (b) The portions omitted—a comparison between the old and the new legislation—are such as would be less adapted for St Luke’s readers than for St Matthew’s. (c) The “mount” and the “plain” are not necessarily distinct localities. The plain is more accurately translated “a level place,” a platform on the high land. (d) The place in the order of events differs in St Luke, but it is probable that here as well as elsewhere St Matthew does not observe the order of time.

Here the question of time is important as bearing on a further question, whether Matthew was himself among the audience. Was the Sermon delivered after the call of the twelve (Luke) or before (Matthew)?

The following analysis may be of use in showing the connection.

A. The Subjects of the Kingdom, Matthew 5:3-16.

(1)  Their character and privileges, Matthew 5:3-12.

(2)  Their responsibility, Matthew 5:13-16.

B. The Kingdom of Heaven in relation (1) to the Law, Matthew 5:17-48; and (2) to Pharisaic rules, Matthew 6:1-34.

(1) It is the highest fulfilment of the law in regard to (a) The Decalogue, Matthew 5:21-37. (b) The law of Retaliation, 38–42. (c) Love or Charity, 43–48.

(2) It exceeds the righteousness of the Pharisees in regard to (a) Almsgiving, Matthew 6:1-4; (b) Prayer, Matthew 6:5-15; (c) Fasting, Matthew 6:16-18; (d) Earthly possessions and daily cares, Matthew 6:19-34.

C. Characteristics of the Kingdom, Matthew 7:1-27. (a) Judgment on others, Matthew 7:1-6. (b) The Father’s love for the Children of the Kingdom, 7–12. (c) The narrow entrance therein, 13, 14. (d) The danger of false guides to the narrow entrance, and the test of the true, 15–23. (e) A description of the true subjects of the Kingdom, as distinguished from the false, 24–27.

1. a mountain] Accurately, the mountain, the high land bordering on the Lake, behind Tell Hûm or Et Tabigah, which the inhabitants of those places would naturally call “the mountain” (see map). It was the Sinai of the New Law. Cp. Psalm 72:3.

he was set] The usual position of a Jewish teacher. In the Talmud “to sit” is nearly synonymous with “to teach.”

his disciples came unto him] This may be regarded as the beginning of the Christian Church.

A. The Subjects of the Kingdom, Matthew 5:3-16.

(1)  Their character and privileges, Matthew 5:3-12.

3. Blessed are the poor in spirit] The beatitudes—so called from the opening word “beati” (blessed), in the Vulgate. Mark the Christian growth step by step. First, spiritual poverty, the only character which is receptive of repentance, therefore alone admissible into the Kingdom. Secondly, sadness for sin. Thirdly, meekness, implying submission to the will of God, a characteristic of Jesus Himself, who says “I am meek and lowly in heart.” Fourthly, the soul-hunger for righteousness. Then three virtues of the Christian life, each of which wins, without seeking it, a reward in an ascending scale—mercy, purity, peacemaking. (It is a little remarkable that the English language supplies no abstract term to express this last, the highest grace of the Christian life.) The last two beatitudes Matthew 5:10-11 may be regarded as encouragements to the disciples, and as tests of their true discipleship.

poor in spirit] Opposed to the spiritually proud, the just who need no repentance. St Luke omits “in spirit,” showing that the literal poor are primarily meant, St Matthew shows that they are not exclusively meant.

4. mourn] Those who mourn for sin are primarily intended; but the secondary meaning, “those who are in suffering and distress,” is not excluded. The first meaning is illustrated by 2 Corinthians 7:10, “For godly sorrow worketh repentance to salvation not to be repented of, but the sorrow of the world worketh death.”

5. the meek] Psalm 37:11. “But the meek shall inherit the earth.” See note Matthew 5:3. Meekness is mentioned with very faint praise by the greatest of heathen moralists, Aristotle. He calls it “a mean inclining to a defect.” It is indeed essentially a Christian virtue.

6. This longing for righteousness is God’s gift to the meek.

7. they shall obtain mercy] This principle in the divine Government that men shall be dealt with as they deal with their fellow-men is taught in the parable of the Unmerciful Servant, ch. 18, and underlies the fifth petition in the Lord’s Prayer, ch. Matthew 6:12.

8. pure in heart] Purity is a distinguishing virtue of Christianity. It finds no place even in the teaching of Socrates, or in the system of Aristotle. Pure in heart “non sufficit puritas ceremonialis.” Bengel.

shall see God] The Christian education is a gradual unveiling of God, all have glimpses of Him, to the pure He appears quite plainly. Cp. 1 John 3:2-3. In a further sense the unveiled sight of God is reserved for the Eternal life.