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FIRST LESSON
THE SERMON ON THE MOUNT
In the fifth, sixth and seventh chapters of the first
book of the New Testament appears a discourse of Jesus to
which throughout the centuries an incomparable significance
has been attached.
Blessed are the poor in Spirit. for Theirs is the
Kingdom of Heaven...
"Blessed are the Meek. for They Shall Inherit the
Earth...
Blessed are the Peacemakers. for They Shall be
Called Sons of God...
You have heard that it was said to the men of old,
You shall not kill: and whoever kills shall
be liable to judgment. But I say to you that
everyone who is angry with his brother shall
be liable to judgment: whoever insults his
brother shall be liable to the council. and
whoever says. 'You Pool! shall be liable to
the Hell of fire"...
"You have heard that it was said. Ybu shall not
commit adultery. But I say to you that everyone
who looks at a woman lustfully has already
committed adultery with her in his heart."
I hape we can approach the Sermon on the Mount with
open minds and hearts. It will be good. I think, if we
could pretend that we had never heard these sayings, and
could get their full impact from a deliberate and thoughtful
FIRST LESSON -10-
Jesus proclaims:
"Everyone who hears these words of mine and does them
will be like a wise man who built his house on a rock."
And at the conclusion of Matthew Jesus says: All
authority in Heaven and on Earth has been given to
Me." It is clear that for Matthew the words of
Christ bear divine authority.
One of the things that Matthew felt that it was necessary
to make clear to his contemporaries was that although Jesus
was going beyond the old Law. he was not trying to dis-
credit the old Law, nor to change the old Law. but to provide
a fuller interpretation of the Law. There are three main
passages in Hatthew where Jesus attitude toward the Law is
called forth: Matthew 12 where the observance of the Sabbath
is discussed; Matthew l5 dealing with the laws of purity: and
Matthew 19, dealing with divorce. In all three of these
passages Matthew makes it clear that the teaching of Jesus is
not in opposition of the law of Moses, but it is rather the full
interpretation of it. Again, in Chapter 23. Jesus is shown as
a critic of the Scribes and Pharisees, who are the revered
interpreters of Moses' law, but he doesubt dismiss them. He
condemns their conduct. but not their teaching. In the Sermon
on the Mount, we find that most of Chapter 5 is a discussion of the
Christians relationship to the Mosaic law. There is Jesus'
FIRST LESSON -11-
unqualified endorsement of The Law and the Prophets."
and a series of contrasts which set the new interpretations
over against the old. When we examine these contrasts care-
fully we see there is no intent to cancel the Law. The intent
is rather to re-interpret the Law on a deeper level.
In summary. Matthew's Gospel can be seen as a deliberate
setting forth of a Christian Law over against that of
Judaism.
It seems very likely that uatthew intended to portray
Jesus as the true interpreter of the Law. and present the
teachings of Jesus as the Messianic Torah.
Finally, before we turn to a study of the text of the
Sermon itself, we need to consider Jesus' ministry and
teachings. as they have come to us. and see how this total ministry
serves as a setting for the Sermon on the Mount.
Remember that Jesus was a teacher. He was addressed as
Teacher by His own Disciples and the public, as well as the
learned themselves. But here, we encounter a danger.
"Teacher" as we use it today. is an ambiguous term. and if
we are not careful we may push upon Jesus 20th Century images.
and therefore misunderstand what kind of a teacher was Jesus.
In the first place, he was a eschatological teacher. teaching
FIRST LESSON -12-
that the coming rule of God was drawing near. He called peeple to
repentance urging them to follow him as disciples. He used
scripture to witness to himself as a Proclaimer of the Kingdom.
And His kinship to the eschatological ministry of John the
Baptist and the Essenes is readily apparent. Moreover,
his concern about the coming of the end shaped the way he
taught. He went out into the open air and on the bills. as
well as in the Synagogues like the Rabbis. His call to Disciple-
ship involved a personal commitment to Jesus himself, and
it frequently carried with it the forsaking of home, kith
and kin. wealth, comfort, and security. Jesus was clearly
an end of the world preacher. calling his hearers to repent
in order to be ready to enter the Kingdom.
But his role as eschatological preacher should not
blind us to the fact that Jesus was also a Rabbi. as was
called Rabbi by His own followers. And much of the terminology
used by and about Jesus carries a distinct Rabbinical flavor.
All four gospels report that Jesus regularly taught in the
synagogue. When he taught. he sat before the people as did
the Rabbis. And the manner in which the words of Jesus were
preserved and transmitted by His followers demonstrates the
"School" techniques of the Rabbis.
So, we see Jesus. the Teacher. in two-fold form: as
an eschatological preacher. calling people to repentance,
FIRST LESSON -13-
and as a Rabbi. a teacher of morality. The church. in its
tendency to stress either other worldly concerns or morality,
has always been tempted to see Jesus either as eschatological
,. Hhktt\
deliverer or as champ'of eaten living. But in the real
Jesus these two concerns are never separated. This inseparable
relationship must be kept in mind when we study the Sermon
on the Mount. Since Matthew presents the Sermon as the New
Law. it would be easy to see that law out of context, and
to assume that it the whole of Jesus' concern. It is not.
Jesus. in the role of eschatological preacher. issued
a call for radical repentance in the light of the approaching
end. But he coupled that call with a demand for righteousness
that must. in his words, exceed *That of the Scribes and Pharisees."
Following Jesus, therefore, meant not only preparation for the
end that was to come, but also meant complete obedience to the
will of God as revealed in the Law, both the old and the new.
Another way of saying that Jesus'Law was the New Law is
to point out how Re suffused the Law with the concept of love.
without denying or destroying the Torah. he summarizes it in
terms of love. In Matthew 22. You shall love the Lord. your
God, with all your heart, with all your soul and with all your
I!
mind. This the great and first commandment. And the second
FIRST LESSON ~14-
is like it. "You shall love your neighbor as yourself. On
these two commandments depend all the Law the Prophets. He
succinctly reduces the whole command of God into the two-fold
command to love God and to love neighbor. thus giving love
an unmistakable priority in the Law.
Even more important. the new Hoses. the Messiah Jesus
Christ, exemplified love in his life and ministry and became
an example for his followers.
So. in spite of the fact that Matthew did not rely
exclusively upon any source nor parallel any other writer.
and made a great contribution editorially and as a author
to his own gospel. in concentrating on Jesus' teachings
as a New Law he did not vary significantly from the mind of
Jesus as we find it reflected in other sources. When he gathers
together some teachings and isolates them (as with the Sermon
on the Mount) we are tempted to assume that Matthew saw
Jesus only as a giver of the Law. But when we see the Sermon
in all of its settings, and look at Matthew's portrait in
its entirety. we realize that he sees Jesus as a lawgiver who
also offers the gift of Gods love and grace.
FIRST LESSON -2-
study of them now.
Anyone approaching the Sermon on the Mount is wise
to remember the saying from Mark Twain, who was more honest
about his troubles than most of us are about ours. He had
heard people complain that the Bible is hard to understand.
But he said he was bothered more by the parts of the Bible
that he could understand than by the parts he could not
understand. That statement fits the Sermon on the Mount
for me.
The Sermon on the Mount is not easy to understand.
and I hope in this series of lessons we will have that we
can. all of us, come to a better understanding than we
have known before. we do not understand. we do wish to
know with certainty exactly what Jesus meant: We are
going to try to attain greater understanding. More often,
however, the words are so clear that we can have no doubt
about their meaning. Then the real trouble comes. because
we know what a change they call for in our lives. and we
hesitate to make that change. We feel uneasy when we face
a description of ourselves as God would have us to be.
I wish it were possible for us to go fully into the back-
ground of the Sermon on the Mount, because obviously to get
the most out of it we must understand something about the
FIRST LESSON -3-
people reporting the Sermon, something about the circumstances
under which the Sermon was delivered, the general social,
cultural and political situation of the day, and many. many
other factors which. if we could know them. would be helpful
in our interpretation.
Much of the material that is included in Matthew's
version of the Sermon on the Mount is also included in the
third book of the Gospels. Luke. giving rise to the very
reasonable assumption that both men had a common source
in preparing their writings. These common portions scholars
commonly assign to a hypothetical source often designated as
"0. Luke. for instance, said:
"Blessed are you Poor. for yours is the Kingdom
of God.
And then in over twenty other instances in the three
chapters upon which we are concentrating Luke used language
which is almost identical with that of Matthew, or at the very
least closely parallel to the language used by Hatthew.
Another of the primary sources used by Matthew must
have been the Gospel of Mark. This Gospel had already been
compiled and circulated when Matthew wrote, because Matthew did
not begin his work until about 50 years after the death of Jesus.
while
FIRST LESSON -4-
the evidence is not so easy to see. it is apparent from a study
of the content and arrangement of these two works. and from
linguistic analysis and internal dating. that Matthew did use
Mark as a source.
Yet again. Matthew stands alone. Almost half of the
material in Matthew seems to have been unknown to Mark.
Undoubtedly natthew had other sources -. probably
other written materials, certainly a body of oral tradition.
In all of this. however, we must remember that Matthew was
not just a disinterested editor. manipulating sources with
scissors and paste. to compile a patchwork gospel out of
snippets of infonmation. He was, in a real sense. an
author. what he preserved, how he shaped it. the way he
arranged it, was determined in part by his own purpose:
to speak to the special needs of the Church in his day.
In understanding Matthew. and therefore better
understanding the Sermon on the mount. it may be of some
help to get an overview of his entire gospel. His theme
was of Jesus. the Divine Human Messiah, who gathers
together the peeple of the Kingdom of Heaven.
The Gospel of natthew is sometimes divided in this
way:
FIRST LESSON ~5-
Pirst. the lineage. birth and childhood of Jesus,
the Divine Human Messiah.
Then. the preparation for lie public work as the
DiVine Human Messiah.
Then, to the area upon which we are focusing:
The gathering and teaching of His Disciples --
including the language of the Sermon on the Mount.
{ourth. the redemptive deeds and words of the
Messiah and his Apostles.
giggg. reactions to the Messiah.
Sixth, the formation and organization of the Messiah's
Church.
Seventh. the Messiahs preparation for death and His
prediction concerning the establishment of His King-
dam.
And Finallx, the death of the Messiah for the forgive-
ness of sins. His resurrection. and His sanitation to
universal authority.
You will have noticed that Matthew has Jesus speak with
great authority.
Again you have heard that it was said to the men of
old. 'You shall not swear falsely. but shall perform
for the Lord what you have sworn. But 1 say to you.
FIRST LESSON -6-
do not swear at all, either by Heaven, for it is the
Throne of God, or by the Earth, for it is Bis Foot-
stool. or by Jerusalem. for it is the City of the
Great King.
Matthew was writing his Gospel to meet what he thought
to be a great need of the early church. There were a number
of circumstances which led him to feel that the great need
was to perpetuate the ministry and teaching of Jesus in
his followers. They needed help in remembering Him and His
work as they tried to minister two generations later.
You will recall that the Zealots had led the Jewish people
in a revolt against Rome about the year 66 A.D., and Rome
of course had overcome the rebellion and in the process of
it destroyed the Temple. That was a great shock to the
Jewish people, and it meant the end of the existence for the
Priests or Sadducees, and the rise to influence of the
Pharisees. who had been a minority party up to this time.
Another event pressing in upon Matthew was the Council
of Jamnia. held about 100 A.D. When it became evident
that the priests and the temple were not to be re-established
after the Roman victory. leading Rabbis gathered in the
City of Jamnia and formed an aristocratic governing body
with increasing religious influence. Their primary effort
FIRST LESSON ~7-
was to clarify the content of Jewish Scripture, so that the
scattered Jews could identify with one body of holy writings.
This work became more and more significant as the Christian
sect became influential in the Mediterranean. The work at
Jamnia inevitably caused problems for the Christians, and
it was in part to these problems that Matthew was speaking.
It may well be that uatthew, conscious of the effort at
Jamnia to re-establish the old law. deliberately set forth
to lay down a Christian law over against that of Judaism.
It is not difficult to understand the Gospel of Matthew
in that light. and the ringing authority implicit in many
of his statements, particularly in the Beatitudes, is quite
natural to such circumstances.
.
One of the possibilities which we ought to consider as
we try to determine Matthew's purposes the better to see
Jesus through him is that he was trying to identify Jesus
as the new lawgiver as compared with Moses. the old lawgiver.
0n the chart I showed you just a little ago. you will note
that there are five blocks of sayings: concerning disciple-
ship: concerning apostleship: concerning the mystery of the
Kingdom of Heaven: concerning relationships within the church:
FI RS'l LESSON -8-
and concerning the coming judgment. These five blocks of
sayings naturally call to mind the five books of Torah. Has
Matthew perhaps presenting his gospel in the form of a new
Pentateuch or Torah? Moses, the great lawgiver, was the
chief character in the Hebrew law. Does Matthew perhaps
use the figure of Moses to bolster his stress on the law?
We ante at the very beginning of the Gospel of Matthew
that he draws an important parallel between the birth of
Jesus and the birth of Moses. For instance, we find a
possible parallel between the massacre of male children by
Pharaoh when Moses was born. and by Herod when Jesus was
born, and we see a further parallel between the Exodus
from Egypt and the Flight of the Holy Family to Egypt
and back to Palestine.
When Jesus goes off on the mountain to deliver His sermon.
and when. following the Resurrection, Jesus takes the Disciples
up on a mountain to deliver His final instruction, we can hardly
fail to think of Moses receiving the law on Mt. Sinai.
The Most striking image of Moses is evoked in Matthew's
treatment of the Transfiguration which parallels the experience
of Moses in Exodus 24. Neither Mark nor Luke described the
same event in the way that Matthew does. suggesting that
Matthew intended to call our attention to the figure of Moses.
P1 RS? 1.35808 -9-
obviously. we must not overwork the parallelise between
Moses and Jesus. But we can be safe in saying that in
Matthew. Jesus, the Hessiah. is in a sense the 'lew Hoses'
for the Jews. And in that context the Ber-on on the Mount
is the new authoritative word of the Lord. and as such
it is the Messianic Torah. So Matthew spoke to a small
Christian segment of a defeated. divided people: people who
had witnessed on the one hand the destruction of the holiest
of places: and who on the other hand were faced with the
establishment by the political and religious leaders of their
community. new and non-Christian interpretations of the law.
Matthew wanted to provide an answer for their despair and
guidance for their lives. For uatthew, the Christian, life
was one of Discipleship to the Lord.
Throughout the Gospel of Matthew several the-es recur:
A. The Church is a company of disciples.
B. The commandments of Jesus are to be obeyed.
C. The church is a school of Discipleship
D. The life of Jesus is to be imitated.
2. Jesus is Lord of heaven. and not merely a
teacher of righteousness.
Even though Matthew was speaking to the Jewish people
of 1900 years ago. the themes of his message are as relevant
today as they were then.
The conclusion of the Sermon on the aunt makes clear how
the Christian is to understand obedience to chrise teachings.
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