My family had finished our Sunday afternoon meal, and were sitting around the table talking. The conversation eventually turned to movies we had seen and enjoyed. Those around the table had varying understanding of things related to the films. Some around the table had only seen the movies, while others had seen the movies and read the books. It was quite an interesting discussion, with the consensus being that a person who really wanted to know the goings-on in a fictional world really needed to read the books at least once to have a better understanding.
There are a lot of people who claim to be Christians, but when we talk with these Christians, we find that there are varying degrees there, as well. Some claim the title because their parents or grandparents belonged to a Christian church, and so they claim that denomination as their own. There are others who attend worship in a spotty manner, maybe once every month or so, maybe twice a month. Then there are those who attend faithfully, showing up for church every Sunday morning unless illness or vacation takes them away from the church (and unless the regular pastor is out of the pulpit for one reason or another, too). There are those who not only attend but take leadership positions in the church. And then there are those who not only attend church regularly and take leadership roles, but who also spend time in Bible study and in prayer on a regular basis.
Just as a person needs to read the author’s original work to grasp a fictional world, a person who really wants to grow in their relationship with God must have a working knowledge of His word, too—the Bible. More specifically, to have a firm grasp on what it means to be a Christian, one really needs to know what the New Testament says, because it is in the New Testament that everything about Christianity can be found. The Old Testament has value and gives context to the New, and a person truly trying to gain insight into God needs to read the entire Bible, but Christian doctrine is found ultimately in the New Testament.
Reading and studying the Bible requires a willingness to look at it in its entirety. Context is very important in the Bible, because one of life’s dangers is the picking and choosing of verses to justify one’s lifestyle and choices. It is all too easy to find what I want to find in the Bible if I only look at certain verses. It becomes more dangerous when I choose to read into the verses what I want them to say.
To have a good grasp on what it means to be Christian, then, a person needs to come to the Bible and in particular the New Testament with an open heart and mind, prayerfully considering the words we read and study.
There are certain passages of the New Testament that lay a solid foundation for what it means to live the Christian life. These key passages are not more important, but they give a solid footing upon which to stand when looking at the rest of the Bible. The Gospel according to John has several key chapters where Jesus has dialogues with others—Nicodemus at night, the woman at the well, several encounters with the Pharisees, the Upper Room discourse—that give keen insight into what Jesus is all about and what He expects His followers to be about as well. There are other passages in Mark, Luke and Matthew, as well as the letters of the New Testament.
One of the key passages upon which to build one’s understanding of what it means to be a Christian is found in Matthew 5-7, what is commonly referred to as the Sermon on the Mount. In these three chapters, Jesus gives us insight into Him, into His understanding of God’s message and of how He expects us to live out that message.
It is my hope that this study will become a springboard for us as we all seek to grow in our understanding of Jesus, of God and of how to live in Jesus’ world. Have a New Testament handy, as well, so the Word can speak to you as well.
The Setting
Matthew places the Sermon shortly after Jesus’ earthly ministry began. Matthew records Jesus’ baptism and His temptations in the wilderness, followed by calling of the first disciples (Peter, Andrew, James and John). Matthew then gives a brief summary of what Jesus has been doing. He states that “Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people” (4:23). As a result of Jesus’ early ministry, He soon developed a large following, people coming from all over the area to hear Him and have Him heal those who were ill. According to Matthew, “Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed Him” (v.25). It is here that places the Sermon.
There are those who question whether or not the Sermon actually took place at all. They believe that most of the things written in Matthew 5-7 were said by Jesus over a period of time and that Matthew simply compiled it all into one text. They note that Luke also includes a lot of these sayings in his gospel account, but it’s not as a lengthy nor is it in the same order.
A few things. First, assuming that Luke and Matthew actually wrote the gospels attributed to them, Luke’s sources are people who had actually heard Jesus as He taught. Luke is hearing this from a separation of two or three decades after the event. Matthew, on the other hand, was a disciple and had witnessed the events personally. As a former publican, it is not out of the realms of possibility that Matthew took notes of Jesus’ teachings and would remember things differently.
Secondly, If the theory of no actual sermon is the case, then Matthew is to be applauded for being able to put the separate teachings into one coherent message. The Sermon on the Mount flows well from Jesus’ opening comments to His last statement on obedience.
Finally, whether or not Jesus actually preached the Sermon on the Mount in one setting, it does not take away from the fact that Jesus taught these things. Jesus told His disciples on the night He was betrayed, while they were in the upper room, “But the Counselor, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have said to you” (John 14:25-26). It is not hard to see how the Spirit guided Matthew in the writing of the Sermon, whether it was an actual Sermon or not, because the Spirit would have reminded Matthew of what Jesus had said to him.
The Introduction (5:1-20)
The Sermon begins when Jesus sees a crowd of people and goes up on a mountainside. It’s unclear if the crowd follows Jesus up the mountain, if only the disciples follow Him or if the disciples follow Him to act as a type of buffer between Jesus and the crowd. Again, there is some ambiguity on whether Jesus was teaching the crowd or only the disciples. Whether the instructions are specifically for the disciples (who, at this time, consist only of the four mentioned earlier in the passage) or if it was intended for the crowd, His words speak to those who would seek a better understanding of what it means to follow Jesus.
With this introduction, Jesus announces to us that those who will seek to enter the kingdom of God, those who wish to follow Him, must have a new way of seeing Jesus, our world and ourselves. He speaks of a new attitude of submission, an attitude of being a change agent and an attitude of seeking after true righteousness.
The Beatitudes (vs. 3-12)
Jesus begins His sermon with the Beatitudes. Just as the Ten Commandments are associated with the summary of the Mosaic Law, so can we see the Beatitudes as a summary of what it means to be Jesus’ disciple. These “rules” to be given in the Sermon are directives not on how to get into the kingdom, but how the citizens of the kingdom are expected to live. The entry into the kingdom is not found in the obedience to these rules; we enter the kingdom by coming to the Father on His terms, and part of His terms is in the way we see Him and see ourselves. Rather than speaking of a literal state of being, Jesus speaks of an attitude of surrender and of an awareness that we don’t have the answers, only Jesus does. With that attitude, we begin to be transformed by the One we follow.
This is why Jesus says our happiness or blessed state is found in an attitude of poorness in spirit, mourning of spirit, humility, hungering and thirsting. The poorness of spirit is our awareness that we are, on our own, incapable of entering into God’s favor. All our relationship with Him is dependent upon His grace and mercy. This inevitably leads to a sense of sorrow, that our sins would cost so high a price and create so wide a chasm that only God’s grace is able to span its vastness. When we are confronted with the cost of our sin (spiritual bankruptcy and deep sorrow), we can only be humbled and meek before the One who grants us a place in His kingdom, and we then begin to hunger and thirst after Him and His ways.
The result of these first few attitudes is then seen in the way we relate to our world—with a sense of mercy, purity of heart and a desire for reconciliation. We see that the world is as we were before God’s grace touched us and transformed us. Each person we see is now someone we see as needing the same touch that we have received, and that each person needs to be brought into a right relationship with God just as we did and do. We seek to bring those who are just as poor into that right relationship, so we find ourselves living in peace and seeking reconciliation.
Unfortunately, our world does not always see the things we see, know the things we know. For this reason, the world rebukes, reviles and persecutes. The persecution may not be harsh, but subtle. It may not be violent, but mocking. It may even be in the sense of shunning and ignoring, of dismissal. And, yes, it can be deadly if taken far enough. Nonetheless, the son of God seeks to live not merely in peace, but also actively seeks to promote peace in and around us.
Notice that Jesus qualifies the reason for persecution—it is for righteousness. Sadly, there are some who speak and act in Jesus name who suffer what they perceive to be persecution. In fact, they are mocked and ridiculed because they play at the game of living in the kingdom. Sometimes, we are treated like jerks because we act like jerks.
Jesus opens His Sermon with this call to take on a new attitude of relationship first to God and then to others. When the attitude becomes a part of us, we are found to be blessed with comfort, satisfaction of our hunger and thirst, entering into the kingdom and seeing God and being called His children. This attitude leads us into seeing ourselves in a new way.
Salt and Light (vs. 13-16)
To be a follower of Christ—a citizen of the kingdom—we become agents of change in our world. Notice that this is not a conscious decision on our part to become salt and light. It is a declarative statement from Jesus: “You are the salt . . . you are the light.” By our submission to the Father, we are transformed. The transformation may be gradual, but there is an instant change in the way we see our world and ourselves.
Even here, though, Jesus calls us to a high standard. He expects complete obedience and consistency in following Him and only Him. This will become clearer later in the Sermon, but for now, Jesus tells us that as salt we must maintain the character of saltiness, and as light we are not to think of being hidden. By declaring one’s commitment to the kingdom and the Lord of that kingdom, we are seen differently and are expected to act differently.
And so we do. Not because that’s what is expected of us from the world, but it is what Jesus Himself expects from us. We are to be salt. We are to be men and women who speaks what God calls us to say, who do what God calls us to do. If we simply proclaim that we believe in Jesus yet ignore His words and His expectations or if our message is not consistent with His, then the salt bleaches from us, and we are then good for nothing but to be thrown out and trampled by men. Salt acts as a preservative, keeping things safe and viable long after that which has been unsalted would not be viable. Salt also is a taste enhancer. I was watching a cooking show. The chef was preparing a dessert and as the chef began adding ingredients to the dessert, she added salt, saying that the salt will make the flavor of the dish really pop. Salt does enhance the flavor of each dish it enters, but only if the right amount of salt is added. We are called to be salt—called to make a difference in our world.
And we are to be light. It’s hard to navigate in a dark world without light, particularly if we are not familiar with the world we find ourselves in. We can manage our way around a familiar room in the dark, but let something be changed in the room without our knowledge and we will regret not having a light. Sometimes we may shield our light to a degree so as not to bring discomfort to others, but we never shield it to the point that it is no longer able to give us the illumination we need to see where we are going or what we are seeking.
Jesus’ last word on being light is that we are to let that light so shine that it brings glory to our Father in heaven. We don’t serve Christ and follow after Him to bring recognition to ourselves. John the Baptist was very aware of his calling to be the messenger that prepared the way for the coming Messiah. When he knew that Jesus had come and was beginning His public ministry, John was quick to point others to Him and away from himself. “He must become greater; I must become less” (John 3:30). We serve not to be given awards and platitudes by those around us; we do so in order to direct others to Jesus so that our Father in heaven can be glorified.
Righteousness and the Law (vs. 17-20)
Almost from the beginning of Jesus’ public ministry, there was opposition. There were those of the religious establishment who questioned Jesus’ validity as a teacher and the validity of the message He preached. They accused Him of ignoring the Laws and Prophets, of heretical views. To address that, Jesus states very clearly, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (5:17). He goes on to state that the Scripture will stand for all this age, and that He has an expectation that we will obey God’s word. The question of greatness or not within the kingdom of God is dependent in part upon one’s adherence to the word and how we teach others to follow it as well.
Jesus’ next statement ends the introduction and gets the crowd’s attention. “For I tell you that unless our righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (v. 20).
Think of someone we may know that we consider a spiritual giant. We consider this person to be such an example of walking with God that we would never question their relationship with Him. That’s sort of the way the Pharisees were seen in Jesus’ day. They were the benchmark of holiness in their world. They were the defenders of the faith, the preservers and teachers of the law and the prophets. For Jesus to say that our righteousness has to be a step above theirs was to ask the impossible of His listeners. How is it possible to be better than the apostle Paul or John? How is it possible to be better than the most revered minister we can think of? And yet, Jesus gives us this statement of fact. In order to enter the kingdom of heaven, we must have a righteousness that exceeds our worldly expectations. We must have a righteousness that comes from God the Father through the Son and infused by the Holy Spirit.
Only then can we discover true righteousness.
Seeing the Law as Jesus Sees It (5:21-48)
When Jesus talks about coming to fulfill the Laws and the Prophets, He speaks as the Word Incarnate, the One who is the “. . . radiance of God’s glory and the exact representation of His being” (Hebrews 1:3a). As such, Jesus begins His explanation of what it means to have a righteousness that exceeds that of the Pharisees and teachers of the Law. He does this by contrasting what the crowd has been taught and what Jesus teaches. He begins a series of contrasts with the words, “You have heard that it was said . . .” (cf. vs. 21, 27, 31, 33, 38, 42), followed by, “But I tell you. . .” In so doing, Jesus teaches us that it isn’t the letter of the law that matters, but the spirit.
An over simplification of “letter of the law” versus “spirit of the law” is that those who believe the former require us to shape our lives to conform to the exact meaning of the law, while those who believe the latter believe that the law is designed to make life easier by giving guidance and direction. Rather than a strict adherence to laws, the “spirit of the law” person sees the law as important, but not so restrictive as to not allow some leeway when it hinders daily living. For Jesus, it isn’t so much what we do (letter of the law) as it is why we do it (spirit of the law). Jesus gives His six examples in areas that speak to life in a broad and general sense.
Jesus says the law says not to murder, not to commit adultery. Jesus says it’s not enough to not murder or commit adultery, but it extends to the attitude of the person. When Jesus compares anger to murder, He his telling us that getting angry is to demean others, and He extends that by the name calling (“You fool!”) or cursing others (Raca!). Such words and actions speak to our disdain for the other person. The same is true of looking at a person with lust in our heart. While it isn’t the actual act of adultery, such an attitude reduces a person from someone of value and worth into a person good for nothing more than a moment’s pleasure.
The same is true of divorce and oaths. Marriage begins with an oath, a pledge to remain true and faithful for one’s lifetime to the person who we marry. Jesus’ comment about divorce creating conditions of adultery is not qualified by His statement “except for marital unfaithfulness,” as a justifiable reason to divorce. He merely means that a person who is involved in marital unfaithfulness is already an adulterer.
And the need to give an oath is an example of someone who generally is not trustworthy. Rather, Jesus’ comment is that we should live lives of integrity and honor, so that others who know us will not need for us to “guarantee” the promise. (This does not necessarily apply to an oath of office or on a witness stand. In those cases, and others similar to them, oftentimes the person who is asking us to take an oath does not know us, does not know whether or not we are reliable and trustworthy.)
The last two deal with conflict. Too often, we take “an eye for an eye” as an allowance for “justice.” The original intent of that law was to limit the damage we can do to a person in the name of justice. Jesus extends it to don’t retaliate. Going back to the Beatitude of being a peacemaker, Jesus teaches us that our duty is not to get even, but to resist conflict, to seek to disarm it. One of the hardest things to do is to walk away from a potential fight, particularly if we believe we are right. Jesus says to walk away, not out of cowardice, but out of a desire to bring reconciliation to our world through Him.
The same is true of loving our enemies and praying for those who persecute us. By embracing even the most unlovable person with a Christ-like love, we demonstrate a righteousness that exceeds that of the Pharisees and teachers of the law. We demonstrate the transforming power of Jesus as expressed in the Beatitudes and as being salt and light in our world. We cannot be agents of change if we respond to the world in the normal way.
The point of Jesus’ teachings in these verses is to show us that He considers relationships to be more important than the letter of the law. Yes, the law says what the teachers have said. They know what it says, but not what it means. Jesus elevates it to a higher level. Jesus is saying our relationships must be guided by His Spirit, not that of a law.
Living the Law as Jesus Lives It (6:1-34)
Having shown that God wants us to look at the world with new eyes and with new motives for doing the things we do, Jesus now shows us that the righteousness that exceeds that of the Pharisees extends to the way we live out our faith. While the previous chapter has also focused on this by showing us what it means to be salt and light and how we need to see the Law in a different light, He now shows us that our motives go beyond obedience to the Law and extends to the why we do the things we do. The emphasis continues to be on kingdom living in right relationship with God the Father.
Acts of Righteousness (vs. 1-18)
Every religion has its specific things they do in the furtherance of their spiritual growth and understanding. These rituals can be life-transforming if we do them for the proper reason. Jesus brings out three examples of these rites, and shows us there is a right reason and a wrong reason for doing them.
No one will dispute that the giving to the poor and the upkeep of the church is necessary, and is an important demonstration of our faith in God to provide our needs. Out of the abundance of His giving to us, we can give something back. The same is true of prayer. Prayer is to be our communication with God in order to better discern His will for us. Fasting can also be a means of drawing closer to God, practicing a form of self-denial in order to focus our attention on God and His Word.
Jesus does not say we should not do these things. Quite the contrary. As One who has come to fulfill the Laws and the Prophets, Jesus wants us to be aware of the ways we can grow in our discipleship and our relationship with God. As He did with the Law, Jesus now focuses on the “why” of doing our religious practices.
The three practices Jesus mentions—giving alms, praying and fasting—are intended to draw us closer to the Father through our faith and thanksgiving of His provision, communing with God and in self-control through abstaining. Jesus also recognized that some people see these as a means of demonstrating one’s spirituality. While Jesus recognizes them as a demonstration of our spirituality, He points out the different audiences a person may seek.
Jesus condemns the actions that draw attention to ourselves—“See how much I give; See how much I pray; See how I fast”—stating that if we do things for the approval of men, we get what we seek. But having others think me a spiritual person doesn’t necessarily make me so. Jesus’ implication is that spiritual activity for others’ approval will end with that; God’s approval is absent from such action.
Jesus tells us for our spiritual growth that when we do these things—and He never suggests we not do them—we should do it in such a way that God alone knows what we are doing. Do not let your left hand know what your right hand is doing in the giving of alms; pray in the solitude of a prayer closet; keep up appearance during the time of fasting.
Jesus isn’t saying we should never give testimony. He is saying our testimony must be about God and His working in our lives, not a testimony of how close I am to God. Returning to the statement of telling us we are the light of the world, “in the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven” (5:16).
It is in the teaching on prayer that Jesus offers what many refer to as the Lord’s Prayer. More accurately, it should be considered a Model Prayer, since Jesus uses this example more as an outline for prayer rather than a prayer to actually pray. His model begins with the acknowledgement of the Father’s character and His place in our world and universe, followed by our desire for His will to be done. We then beseech His equipping us for the day, remembering the need to be forgiving and to be aware that Satan is always seeking to lead us away from Him and His will. Jesus then stresses the need for a forgiving heart, a theme He first presented in an eye for an eye and loving our enemies.
God and Money (vs. 19-24)
We live in one of the wealthiest nations in the world; perhaps one of the wealthiest in all history. Money and the things that money can buy play an important part in our national and individual identity. I find it interesting to notice the banks as I drive around town. Where there was once one bank or two, now these banks have branches, and each of the buildings rival the glamor and grandeur of what once was reserved for the churches of the communities. We are called to worship at the altar of materialism, allowing what we have and how we got it to define us and our value in the world.
This is not new to our world. Jesus recognized it and tells us we cannot worship God and material things—Mammon, or money—because one will always gain the ascendency over the other. We determine Who or what we will worship, and our determination will decide where our heart lies. If we worship the material, our focus will be on worldly things and the acquisition of such things. If we worship God, our focus will be on Him and His ways.
Jesus refers to our eyes being the lamp of the body. That which we value is what we will keep our eyes on, and the lamp will fill us with light or darkness. He then tells us that we cannot serve two masters. For the person who claims to be of God and yet lives a life that seeks material things over our relationships with God and with others, we find ourselves turning away from God—even though we may be faithful in our church attendance, our Bible study and our other religious duties. Such a person fails to understand that their religious duties are taking the form of the one who gave, prayed and fasted for others’ approval.
Jesus’ teachings are to remind us that as the salt and light of the world, we are to demonstrate not how to be more successful in the world’s eyes, but to demonstrate what it really means to live out God’s will for our lives. In so doing, we find true success.
Trusting God (vs. 25-34)
Just as Jesus has told us we are to practice our disciplines in order to grow closer to God, and how we are to place Him first in our lives over the things of this world, now Jesus tells us a life of surrender to and faith in the Father is one that sets us free from being in control.
When we worry about things, it’s because we aren’t sure we’re in control. We worry about the car repairs—will we have enough to pay it? Can we afford the medical care we are told we need? What do I need to do to get the promotion at work? All these are an extension of Jesus’ words from vs. 19-24, chasing after Money (capitalized because it has become our god). When it comes to worry, Jesus tells us: Don’t.
Jesus reduces our areas of worry to two very practical parts of living—food and clothing. His reminder that we never need to worry about such things is to use two very simple illustrations from nature. Birds do what birds are intended by God to do, and they are always well-fed. Flowers do what God created them to do, and they are always adorned with brilliance and beauty. Jesus’ point is that birds and flowers are relatively temporary compared to human life, yet God takes care of these things in nature. Why should we suppose He will not also take care of us?
Jesus points out that the Father is aware of our needs; when we come to Him in prayer, we are not telling Him something He doesn’t know. Through our prayers, we are acknowledging He is the One who provides our daily bread and that He will take care of all our needs in His time.
Our task, then, is not to try to take control of our lives in the name of Christ, but to surrender our lives to Him by seeking first the kingdom. Just as a bird’s purpose is to feed itself, and a flower’s duty is to be clothed in such a way as to attract the bee, so our purpose in life is to seek after the things of God, letting Him handle the things we normally worry about. Focus on Him today, and let tomorrow (which is what we always worry about) take care of itself.
Summarizing Living the Law and the Prophets (7:1-12)
Having told us that it’s not what we do so much as it’s why we do it, and how we are to place ourselves in submission to the Father instead of focusing on worldly/material things, Jesus now hones in on how we are to relate to those around us. Nearing the end of the Sermon, Jesus speaks about what it is to live in the kingdom of heaven.
Judging and Discerning (vs. 1-6)
At first glance, this passage seems to offer a contradiction in that it tells us not to make judgments but then tells us to make judgments. There is a difference in the types of judgments that Jesus speaks about which dissolves the seeming contradiction.
In the first five verses, Jesus lets us know that we are not to look down on others simply because they do something we don’t like. “Do not judge, or you too will be judged. For in the way you judge others, you will be judged, and with the measure you use it will be measured to you” (7:1-2). In other words, if we are going to hold certain people to high standards, we better be prepared to meet those same standards ourselves. We have a tendency to become annoyed at others for doing or saying things we don’t approve of. In reality, though, we often do and/or say very similar things. To those we look down on, these offenses are just that—offensive. When we do it, though, that’s just the way we are, part of what makes us unique.
Jesus’ response to that is to point out we are quick to want to get specks of dirt out of other’s eyes while ignoring the full-sized 2×4 sticking out of our own eye. Obviously, Jesus is using a hyperbole here. His point, though, is that we can see faults in others that are invisible to us when those same faults are in us. If we are to correct others’ lives, then first we are to correct our own lives. In another passage in the Gospel according to John, Jesus uses this phrase: “If anyone of you is without sin, let him be the first to throw a stone at [the one accused of sinning]” (cf. John 8:1-11). In this passage from John, it is telling that no one threw a stone, including the only One who was qualified to do so.
Having told us not to judge, Jesus then tells us to be discerning, which is a form of judgment. “Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces” (7:6). There are times we need to “read the room.” When Jesus was brought before the Sanhedrin to be judged, Jesus said nothing in His defense. There was no need to. He knew He was already condemned in their eyes. Anything Jesus said would only be turned and twisted and used against Him.
There are times when it’s no use to speak God’s truth to the world. There are times the audience is not open to listen. This is true not just of the Gospel, but of other areas of contention in our society. Too many times, someone will say something in an effort to provoke. Think of such times as a virtual slap on the cheek. Jesus’ command to turn the other cheek applies here. Just because we have an opportunity to speak doesn’t mean we are required to. Study the room. Are they open to listen, or are they there only to argue?
Receiving from God (vs. 7-12)
Jesus has told us that kingdom living means expanding our understanding of those around us by exceeding the traditional interpretation of the Laws and Prophets. He has told us we are to be focused on God and His kingdom, setting aside all the things that hinder our walk with Him. We are to follow Jesus’ example, who did not come to condemn but to save. Now He tells us that as we walk in communion with God, we are free to speak to God about our desires and thoughts. “Ask and it will be given to you; seek and you will find it; knock and the door will be opened to you” (v. 7). God is only a question away. He’s not hard to find and He welcomes fellowship with us.
This is not to be interpreted as God is the Great Gift Giver in the Sky. It is not the suggestion that He is a spigot of riches and all we have to do is tap into it. With Jesus as the example, giving the daily bread is not the same as a new car every six months. The idea of God pouring out material blessing on us is counter to the latter part of Matthew 6.
What it does mean is that God, who loves us as a Father loves a child, will give us the things we need as we need them. He will never call us to a task and then fail to equip us for that task. He is always there to answer our questions, to guide our paths.
Then Jesus shows us what He means by a righteousness that exceeds that of the Pharisees and the teachers of the Law. The fulfillment of the Law and the Prophets is to live out the Golden Rule, to treat people the way we want to be treated. Jesus’ commandment here is that we are to no longer react to those around us; instead we are to project into our world what it means to be a child of God. Since we want respect, we respect everyone, not just those who are similar to us. Since we want compassion extended to us, we extend compassion to others. We want mercy; we show mercy. We seek forgiveness, so we willingly forgive the slights against us. The Golden Rule transforms the way we see things and the way we see and treat every person we encounter. No longer is there the dividing of “us vs. them;” now, it is God “causes His sun to rise on the evil and the good, and sends His rain on the righteous and the unrighteous” (6:45). If God treats all people equally, should we do any less? If God’s offer of grace and mercy is extended to all people, then it tells us that God sees all people as being worthy of His redemption. Therefore, we must also see the world through His eyes and treat the world as He treats the world.
If we will have a righteousness that goes beyond being religious, we will live out the Golden Rule, and so fulfill the Laws and Prophets that Jesus Himself has come to fulfill.
The Conclusion of the Sermon (7:13-27)
Having summed up the body of the Sermon with the command to live out the Gold Rule, Jesus then addresses ways to determine if one is a citizen of the kingdom He has been speaking about. He offers four lessons on what it means to be in the kingdom. In each of these four examples, Jesus indicates that there is not much different in appearance between the right choice and the wrong choice, but He does indicate that is a vast difference and, if one is careful and perceptive, he or she will be able to discern the differences and make the wise choice.
Two Roads (vs. 13-14)
The first is the selection of the correct road. Roads have always been an important means of getting from one point to another. Some roads are more appealing to the eyes, but ultimately that road may lead in the wrong direction. We live in a world that tells us there are many ways to come to God. Only Jesus states that He is the Way, the Truth and the Life and it is only through Him that we come to the Father and so enter the kingdom (cf. John 14:6). Using the word “the” to describe Himself as the way indicates that it is the only way, the unique means of coming to the Father. There are many who will seek to entice us to compromise our faith, to hedge our bet by being open to other ways. While we must have an open heart and an open mind, we are not called to be duped and gullible. There is only one way, and that way is narrow. While all are welcome to walk the path, only a few will find it and use it.
True and False Prophets (vs. 15-20)
The second lesson of what it means to be in the kingdom is to be discerning of those who claim to be a part of the kingdom but really are not. On the surface, these “prophets” will seem to be genuine, speaking God’s truth in an enticing way. But Jesus says look beyond the words and look at the fruit. The fruit is not the number of converts, but the way they live out their lives. In his shorter letters, Paul writes about the fruit of the Holy Spirit, listing them as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (cf. Galatians 5:22-23) and adds truth and righteousness to the list (cf. Ephesians 5:9). Jesus compares the false prophet to a tree bearing bad fruit, to a wolf in sheep’s clothing. Look to the fruit they bear in order to determine whether such a person is truly a prophet of God or not.
Being Known (vs. 21-23)
The third lesson is one of obedience. This is also one of the most arresting statements in a series of arresting statements in the Sermon. Jesus speaks here of those who profess to be part of the kingdom, doing what they believe to be kingdom work, only to find out too late that it’s all for naught.
There are a lot of people in the world who profess to be Jesus’ followers, but who never really take the time to discover what exactly Jesus teaches and what He expects of us. Jesus’ criteria to be a part of the kingdom is not only the proclamation of Jesus as Lord, but the doing of God’s will.
Jesus is speaking of the Day of Judgment when we will all stand before God. The discovery at this late date that one is not in right relationship with the Father through the Son as guided by the Holy Spirit will be devastating. There will be many who will ask God if all they did for Him doesn’t count for anything—“did we not prophesy in Your name, and in Your name drive out demons and perform many miracles?” These are the men and women who have dedicated their lives to the doing of church—ministering and working at church things, invoking the name of Jesus often in their endeavors. Jesus’ response—“I never knew you”—will come as a shock. Contrast this with, “I am the good shepherd. I know My sheep and My sheep know Me” (John 10:14).
The reason it is so devastating is in the reason for doing what they did. We preach, do works and minister in His name without ever asking Him if that’s what He wants us to do. We assume we know His intent because we are a part of the church. But Jesus doesn’t want church members; He wants kingdom members. The people Jesus speaks of here are similar to the ones who stand on the street corners and pray such devout prayers, who noisily give their alms, who put on their fasting faces. As such a person what he or she is doing and they will tell you they are practicing the disciplines that will bring them closer to God. In fact, they are doing what they do for the applause of others. Why do we prophesy and cast out demons and perform miracles in Jesus’ name? Is it because He told us to, or is it because we want the approval of others?
These people who thought themselves followers of Christ will be told not only that He doesn’t know them, but will be sent off with the harsh words, “Away from Me, you evildoers!”
Wisdom and Foolishness (vs. 24-27)
Jesus concludes His Sermon with a final choice. Now that we have heard what Jesus has said, what are we going to do about it? Jesus says there is a wise choice and a foolish choice. The wise one is the one who hears Jesus’ teaching and puts them into practice. In order to put His words into practice, His words must penetrate our inner being through the manifestation of the Holy Spirit. It is impossible to do Jesus’ words without His indwelling presence, and it is impossible to have the Spirit within without also an acknowledgement that Jesus is Who He says He is—the Son of God come to take away the sins of the world. This is how we find the ability to live out a life of righteousness that exceeds that of the Pharisees and teachers of the law. The wise choice is to come into a right relationship with Jesus—to know Him and be known by Him—and so, as we do the will of Christ, we do the will of the Father who is in heaven.
The other choice—to hear what Jesus says but not put it into practice is like that of the foolish man who builds a house on sand. A foundation so poorly laid will not stand up against the challenges. Such a house will crumble and fall. To profess Jesus and ignore His teachings and expectations is to deny His Lordship and to turn from His calling.
Conclusion
Jesus offered His Sermon on the Mount in order to show us what He expects of us. He expects us to have a righteousness that is grounded in the knowing of Christ and the obedient following of that same Christ. The obedience is not to gain His approval, but is a result of the relationship we have with Him. We obey His words because we believe in the One who said them, and we trust that His words are the right way to live.
So we learn that Jesus’ way is not in following laws but in living in a right relationship with the Father through the Son and the Spirit, and that that relationship is demonstrated in the way we relate to those in the world. Jesus’ ministry is one of reconciliation (cf. 2 Corinthians 5:16-21), and that reconciliatory relationship is demonstrated in living out the Golden Rule. We live a life of discernment, not of condemnation, being wise in our choices as we listen to the voice of the One who knows us (cf. John 10:1-18, 25-30). We live a life of obedience because we walk in the faith that the One who said it is True and that His words bring Life. We obey because Jesus is Lord.
© 2020 Glynn Beaty