Easton's Bible Dictionary
After spending a night in solemn meditation and prayer
in the lonely mountain-range to the west of the Lake of Galilee ( Luke
6:12 ), on the following morning our Lord called to him his disciples, and
from among them chose twelve, who were to be henceforth trained to be his apostles
3:14 , 3:15
). After this solemn consecration of the twelve, he descended from the mountain-peak
to a more level spot ( Luke
6:17 ), and there he sat down and delivered the "sermon on the mount" ( Matthew
5 - 7
6:20 - 49
) to the assembled multitude. The mountain here spoken of was probably that known
by the name of the "Horns of Hattin" (Kurun Hattin), a ridge running east and
west, not far from Capernaum. It was afterwards called the "Mount of Beatitudes."
Hitchcock's Dictionary of Bible Names
Smith's Bible Dictionary
International Standard Bible Encyclopedia
The Sermon on the Mount is the title commonly given to the collection of sayings
recorded in Matthew 5 - 7 and in Luke 6:20 - 49. The latter is sometimes called
the Sermon on the Plain from the fact that it is said to have been delivered on
a level space somewhere on the descent of the mountain. The Sermon appears to
be an epitome of the teachings of Jesus concerning the kingdom of heaven, its
subjects and their life. For this reason it has always held the first place of
attention and esteem among the sayings of Jesus.
See SERMON ON THE PLAIN.
I. PARALLEL ACCOUNTS
As indicated above, the Sermon is reported by both Matthew and Luke. A comparison
of the two accounts reveals certain striking differences. A total of 47 verses
of the account in Matthew have no parallel in Luke, while but 4 1/2 verses of
the latter are wanting in the former. On the other hand, many of the sayings in
Matthew that are lacking in the Sermon of Luke, amounting in all to 34 verses,
appear elsewhere distributed throughout the Lukan narrative and in some instances
connected with different incidents and circumstances.
These facts give rise to some interesting literary and historical questions: Do
the two accounts represent two distinct discourses dealing with the same general
theme but spoken on different occasions, or are they simply different reports
of the same discourse? If it be held that the Sermon was delivered but once, which
of the accounts represents more closely the original address? Is the discourse
in Matthew homogeneous or does it include sayings originally spoken on other occasions
and early incorporated in the Sermon in the gospel tradition?
II. HISTORICITY OF THE DISCOURSE
There have been and are today scholars who regard the sermons recorded in Matthew
and Luke as collections of sayings spoken on different occasions, and maintain
that they do not represent any connected discourse ever delivered by Jesus. In
their view the Sermon is either a free compilation by the evangelists or a product
of apostolic teaching and oral tradition.
The prevailing opinion among New Testament scholars is, however, that the gospel
accounts represent a genuine historical discourse. The Sermon as recorded in Matthew
bears such marks of inner unity of theme and exposition as to give the appearance
of genuineness. That Jesus should deliver a discourse of this kind accords with
all the circumstances and with the purpose of His ministry. Besides, we know that
in His teaching He was accustomed to speak to the multitudes at length, and we
should expect Him to give early in His ministry some formal exposition of the
kingdom, the burden of His first preaching. That such a summary of one of His
most important discourses should have been preserved is altogether probable.
On the other hand, it may be conceded that the accounts need not necessarily be
regarded as full or exact reports of the discourse but possibly and probably rather
summaries of its theme and substance. our Lord was accustomed to teach at length,
but this discourse could easily be delivered in a few minutes. Again, while His
popular teaching was marked by a unique wealth of illustration the Sermon is largely
gnomic in form. This gnomic style and the paucity of the usual concrete and illustrative
elements suggest the probability of condensation in transmission. Moreover, it
is hardly probable that such an address of Jesus would be recorded at the time
of its delivery or would be remembered in detail.
There is evidence that the account in Matthew 5 - 7 contains some sayings not
included in the original discourse. This view is confirmed by the fact that a
number of the sayings are given in Luke's Gospel in settings that appear more
original. It is easy to believe that related sayings spoken on other occasions
may have become associated with the Sermon in apostolic teaching and thus handed
down with it, but if the discourse were well known in a specific form, such as
that recorded in Matthew, it is hardly conceivable that Luke or anyone else would
break it up and distribute the fragments or associate them with other incidents,
as some of the sayings recorded in both Gospels are found associated in Luke.
III. TIME AND OCCASION
Both Matthew and Luke agree in assigning the delivery of the Sermon to the first
half of the Galilean ministry. The former apparently places it a little earlier
than the latter, in whose account it follows immediately after the appointment
of the twelve apostles. While the time cannot be accurately determined, the position
assigned by the Gospels is approximately correct and is supported by the internal
evidence. Portions of the Sermon imply that the opposition of the religious teachers
was already in evidence, but it clearly belongs to the first year of our Lord's
ministry before that opposition had become serious. On the other hand, the occasion
was sufficiently late for the popularity of the new Teacher to have reached its
climax. In the early Galilean ministry Jesus confined His teaching to the synagogues,
but later, when the great crowds pressed about Him, He resorted to open-air preaching
after the manner of the Sermon. Along with the growth in His popularity there
is observed a change in the character of His teaching. His earlier message may
be summed up in the formula, "Repent ye; for the kingdom of heaven is at hand"
(Matthew 4:17). Later, both in His public discourses and in His more intimate
conferences with His disciples, He was occupied with the principles of the kingdom.
The Sermon on the Mount belongs to this later type of teaching and fits naturally
into the circumstances to which it has been assigned. Luke probably gives the
true historical occasion, i.e. the appointment of the Twelve.
According to the evangelists, the scene of the delivery
of the Sermon was one of the mountains or foothills surrounding the Galilean plain.
Probably one of the hills lying Northwest of Capernaum is meant, for shortly after
the Sermon we find Jesus and His disciples entering that city. There are no data
justifying a closer identification of the place. There is a tradition dating from
the time of the Crusades that identifies the mount of the Sermon with Karn Chattin,
a two-peaked hill on the road from Tiberias to Nazareth, but there are no means
of confirming this late tradition and the identification is rather improbable.
V. THE HEARERS
The Sermon was evidently addressed, primarily, to the disciples of Jesus. This
is the apparent meaning of the account of both evangelists. According to Matthew,
Jesus, "seeing the multitudes, .... went up into the mountain: and when he had
sat down, his disciples came unto him: and he opened his mouth and taught them."
The separation from the multitudes and the direction of His words to the disciples
seem clear, and the distinction appears intentional on the part of the writer.
However, it must be observed that in the closing comments on the Sermon the presence
of the multitudes is implied. In Luke's account the distinction is less marked.
Here the order of events is: the night of prayer in the mountain, the choice of
the twelve apostles, the descent with them into the presence of the multitude
of His disciples and a great number of people from Judea, Jerusalem and the coast
country, the healing of great numbers, and, finally, the address. While the continued
presence of the multitudes is implied, the plain meaning of the words, "And he
lifted up his eyes on his disciples, and said," is that his address was intended
especially for the latter. This view is borne out by the address itself as recorded
in both accounts. Observe the use of the second person in the reference to suffering,
poverty and persecution for the sake of the Son of Man. Further the sayings concerning
the "salt of the earth" and "the light of the world" could hardly have been addressed
to any but His disciples. The term disciple, however, was doubtless employed in
the broader sense by both evangelists. This is clearly the case in Matthew's account,
according to which the Twelve had not yet been appointed.
VI. THE MESSAGE
It is hardly proper to speak of the Sermon on the Mount as a digest of the teaching
of Jesus, for it does not include any reference to some very important subjects
discussed by our Lord on other occasions in the course of His ministry. It is,
however, the most comprehensive and important collection or summary of His sayings
that is preserved to us in the gospel record. For this reason the Sermon properly
holds in Christian thought the first place of esteem among all the New Testament
messages. As an exposition of the ideal life and the program of the new society
which Jesus proposed to create, its interpretation is of the deepest interest
and the profoundest concern.
It may assist the student of the Sermon in arriving at a clear appreciation of
the argument and the salient features of the discourse if the whole is first viewed
in outline. There is some difference of opinion among scholars as to certain features
of the analysis, and consequently various outlines have been presented by different
writers. Those of C. W. Votaw in HDB, Canon Gore in The Sermon on the Mount, and
H. C. King in The Ethics of Jesus are worthy of special mention. The following
analysis of the Sermon as recorded by Matthew is given as the basis of the present
It is not implied that there was any such formal plan before the mind of Jesus
as He spoke, but it is believed that the outline presents a faithful syllabus
of the argument of the Sermon as preserved to us.
THEME: THE KINGDOM OF GOD (HEAVEN), ITS SUBJECTS AND ITS RIGHTEOUSNESS (MATTHEW
5:3 - 7:27)
|I. The subjects of the kingdom (Matthew 5:3 - 16).
|1. The qualities of character essential to happiness and
influence (Matthew 5:3 - 12).
2. The vocation of the subjects (Matthew 5:13 - 16).
II. The relation of the new righteousness to the Mosaic Law (Matthew 5:17 - 48).
|1. The relation defined as that of continuance in a higher
fulfillment (Matthew 5:17 - 20).
2. The higher fulfillment of the new righteousness illustrated by a comparison
of its principles with the Mosaic Law as currently taught and practiced (Matthew
5:21 - 48)
|(1) The higher law of brotherhood judges ill-will as murder
(Matthew 5:21 - 26).
(2) The higher law of purity condemns lust as adultery (Matthew 5:27 - 32).
(3) The higher law of truth forbids oaths as unnecessary and evil (Matthew 5:33
(4) The higher law of rights substitutes self-restraint and generosity for retaliation
and resistance (Matthew 5:38 - 42).
(5) The higher law of love demands universal good will of a supernatural quality
like that of the Father (Matthew 5:43 - 48).
III. The new righteousness. Its motives as applied to religious, practical and
social duties, or the principles of conduct (Matthew 6:1 - 7:12).
|1. Reverence toward the Father essential in all acts of
worship (Matthew 6:1 - 18).
|(1) In all duties (Matthew 6:1).
(2) In almsgiving (Matthew 6:2 - 4).
(3) In prayer (Matthew 6:5 - 15).
(4) In fasting (Matthew 6:16 - 18).
2. Loyalty toward the Father fundamental in all activities (Matthew 6:19 - 34).
|(1) In treasure-seeking (Matthew 6:19 - 24).
(2) In trustful devotion to the kingdom and the Father's righteousness (Matthew
6:25 - 34).
3. Love toward the Father dynamic in all social relations (Matthew 7:1 - 12).
|(1) Critical estimate of self instead of censorious judgment
of others (Matthew 7:1 - 5).
(2) Discrimination in the communication of spiritual values (Matthew 7:6).
(3) Kindness toward others in all things like the Father's kindness toward all
His children (Matthew 7:7 - 12).
IV. Hortatory conclusion (Matthew 7:13 - 27).
|1. The two gates and the two ways (Matthew 7:13 - 14).
2. The tests of character (Matthew 7:15 - 27).
The Kingdom of God (Heaven):
(1) Characteristics of the Subjects (Matthew 5:3 - 12).
The Sermon opens with the familiar Beatitudes. Unlike many reformers, Jesus begins
the exposition of His program with a promise of happiness, with a blessing rather
than a curse. He thus connects His program directly with the hopes of His hearers,
for the central features in the current Messianic conception were deliverance
and happiness. But the conditions of happiness proposed were in strong contrast
with those in the popular thought. Happiness does not consist, says Jesus, in
what one possesses, in lands and houses, in social position, in intellectual attainments,
but in the wealth of the inner life, in moral strength, in self-control, in spiritual
insight, in the character one is able to form within himself and in the service
he is able to render to his fellowmen. Happiness, then, like character, is a by-product
of right living. It is presented as the fruit, not as the object of endeavor.
It is interesting to note that character is the secret of happiness both for the
individual and for society. There are two groups of Beatitudes. The first four
deal with personal qualities: humility, penitence, self-control, desire for righteousness.
These are the sources of inner peace. The second group deals with social qualities;
mercifulness toward others, purity of heart or reverence for personality, peacemaking
or solicitude for others, self-sacrificing loyalty to righteousness. These are
the sources of social rest. The blessings of the kingdom are social as well as
(2) Vocation of the Subjects (Matthew 5:13 - 16).
Men of the qualities described in the Beatitudes are called "the salt of the earth,"
"the light of the world." Their happiness is not, then, in themselves or for themselves
alone. Their mission is the hope of the kingdom. Salt is a preservative element;
light is a life-giving one; but the world is not eager to be preserved or willing
to receive life. Therefore such men must expect opposition and persecution, but
they are not on that account to withdraw from the world. On the contrary, by the
leaven of character and the light of example they are to help others in the appreciation
and the attainment of the ideal life. By their character and deeds they are to
make their influence a force for good in the lives of men. In this sense the men
of the kingdom are the salt of the earth, the light of the world.
(3) Relation of the New Righteousness to Mosaic Law (Matthew 5:17 - 48).
(a) The Relation Defined (Matthew 5:17 - 20):
The qualities of character thus set before the citizens of the kingdom were so
surprising and revolutionary as to suggest the inquiry: What is the relation of
the new teaching to the Mosaic Law? This Jesus defines as continuance and fulfillment.
His hearers are not to think that He has come to destroy the law. On the contrary,
He has come to conserve and fulfil. The old law is imperfect, but God does not
despair of what is imperfect. Men and institutions are judged, not by the level
of present attainment, but by character and direction. The law moves in the right
direction and is so valuable that those who violate even its least precepts have
a very low place in the kingdom.
The new righteousness then does not set aside the law or offer an easier religion,
but one that is more exacting. The kingdom is concerned, not so much with ceremonies
and external rules, as with motives and with social virtues, with self-control,
purity, honesty and generosity. So much higher are the new standards of righteousness
that Jesus is constrained to warn His hearers that to secure even a place in the
kingdom, their righteousness must exceed that of the scribes and Pharisees.
(b) The Relation Illustrated (Matthew 5:21 - 48):
In illustration of the deeper meaning of the new righteousness and its relation
to the Mosaic Law, Jesus proceeds to deal in detail with the precepts of the old
moral law, deepening it as He proceeds into the higher law of the kingdom. In
each instance the standard of judgment is raised and the individual precepts are
deepened into spiritual principles that call for perfect fulfillment. In considering
specific precepts no account is taken of overt acts, for in the new righteousness
they are impossible. All acts are treated as expressions of the inner life. The
law is carried back to the impulse and the will to sin, and these are judged as
in the old law the completed acts were judged. Therefore, all anger and lust in
the heart are strictly enjoined. Likewise every word is raised to a sacredness
equal with that of the most solemn religious vow or oath. Finally, the instinct
to avenge is entirely forbidden, and universal love like that of the Father is
made the fundamental law of the new social life. Thus Jesus does not abrogate
any law but interprets its precepts in terms that call for a deeper and more perfect
(4) Motives and Principles of Conduct (Matthew 6:1 - 7:12).
The relation of His teaching to the law defined, Jesus proceeds to explain the
motives and principles of conduct as applied to religious and social duties.
(a) In Worship (Matthew 6:1 - 18):
In the section Matthew 6:1 - 7:12 there is one central thought. All righteousness
looks toward God. He is at once the source and the aim of life. Therefore worship
aims alone at divine praise. If acts of worship are performed before men to be
seen of them there is no reward for them before the Father. In this Jesus is passing
no slight on public worship. He Himself instituted the Lord's Supper and authorized
the continuance of the rite of baptism. Such acts have their proper value. His
censure is aimed at the love of ostentation so often associated with them. The
root of ostentation is selfishness, and selfishness has no part in the new righteousness.
Any selfish desire for the approval of men thwarts the purpose of all worship.
The object of almsgiving, of prayer or of fasting is the expression of brotherly
love, communion with God or spiritual enrichment. The possibility of any of these
is excluded by the presence of the desire for the approval of men. It is not merely
a divine fiat but one of the deeper laws of life which decrees that the only possible
reward for acts of worship performed from such false motives is the cheap approval
of men as well as the impoverishment of the inner life.
(b) In Life's Purpose (Matthew 6:19 - 34):
The same principle holds, says Jesus, in the matter of life's purpose. There is
only one treasure worthy of man's search only one object worthy of his highest
endeavor, and that is the kingdom of God and His righteousness. Besides, there
can be no division of aim. God will be first and only. Material blessings must
not be set before duty to Him or to men. With any lower aim the new righteousness
would be no better than that of the Gentiles. And such a demand is reasonable,
for God's gracious providence is ample guaranty that He will supply all things
needful for the accomplishment of the purposes He has planned for our lives. So
in our vocations as in our worship, God is the supreme and effectual motive.
(c) In Social Relations (Matthew 7:1 - 12):
Then again because God is our Father and the supreme object of desire for all
men, great reverence is due toward others. Considerate helpfulness must replace
the censorious spirit. For the same reason men will have too great reverence for
spiritual values to cast them carelessly before the unworthy. Moreover, because
God is so gracious and ready to bestow the best gifts freely upon His children,
the men of the kingdom are under profound obligation to observe the higher law
of brotherhood expressed in the Golden Rule: "All things .... whatsoever ye would
that men should do unto you, even so do ye also unto them." Thus in the perfect
law of the Fatherhood of God and the brotherhood of men the new righteousness
makes perfect the Law and the Prophets.
(5) Hortatory Conclusion (Matthew 7:13 - 27).
(a) The Narrow Way (Matthew 7:13 - 14):
In the hortatory conclusion (Matthew 7:13 - 27), Jesus first of all warns His
hearers that the way into the kingdom is a narrow one. It might seem that it ought
to be different; that the way to destruction should be narrow and difficult, and
the way to life broad and easy, but it is not so. The way to all worthy achievement
is the narrow way of self-control, self-sacrifice and infinite pains. Such is
the way to the righteousness of the kingdom, the supreme object of human endeavor.
"Narrow is the gate, and straitened the way, that leadeth unto life."
(b) The Tests of Character (Matthew 7:15 - 27):
The test of the higher fulfillment is fruit. By their fruits alone the subjects
of the kingdom will be known. In the presence of the Father there is no room for
those who bring nothing but the leaves of empty professions. The kingdom is for
those alone who do His will. The test of righteousness is illustrated in conclusion
by the beautiful parable of the Two Builders. The difference between the two is
essentially one of character. It is largely a question of fundamental honesty.
The one is superficial and thinks only of that which is visible to the eye and
builds only for himself and for the present. The other is honest enough to build
well where only God can see, to build for others and for all time. Thus he builds
also for himself. The character of the builder is revealed by the building.
The Sermon on the Mount is neither an impractical ideal nor a set of fixed legal
regulations. It is, instead, a statement of the principles of life essential in
a normal society. Such a society is possible in so far as men attain the character
and live the life expressed in these principles. Their correct interpretation
is therefore important.
Many of the sayings of the Sermon are metaphorical or proverbial statements, and
are not to be understood in a literal or legal sense. In them Jesus was illustrating
principles in concrete terms. Their interpretation literally as legal enactments
is contrary to the intention and spirit of Jesus. So interpreted, the Sermon becomes
in part a visionary and impractical ideal. But rather the principles behind the
concrete instances are to be sought and applied anew to the life of the present
as Jesus applied them to the life of His own time.
The following are some of the leading ideas and principles underlying and expressed
in the Sermon:
(1) Character Is the Secret of Happiness and Strength.
Men of the qualities described in the Beatitudes are called "blessed." Happiness
consists, not in external blessings, but in the inner poise of a normal life.
The virtues of the Beatitudes are also the elements of strength. Humility, self-control,
purity and loyalty are the genuine qualities of real strength. Men of such qualities
are to inherit the earth because they are the only ones strong enough to possess
and use it.
(2) Righteousness Is Grounded in the Inner Life.
Character is not something imposed from without but a life that unfolds from within.
The hope of a perfect morality and a genuine fulfillment of the law lies in the
creation of a sound inner life. Therefore, the worth of all religious acts and
all personal and social conduct is judged by the quality of the inner motives.
(3) The Inner Life Is a Unity.
The spiritual nature is all of a piece, so that a moral slump at one point imperils
the whole life. Consequently, a rigid and exacting spiritual asceticism, even
to the extent of extreme major surgery, is sometimes expedient and necessary.
"If thy right eye causeth thee to stumble, pluck it out, and cast it from thee:
for it is profitable for thee that one of thy members should perish, and not thy
whole body be cast into Gehenna" (Matthew 5:29 margin).
(4) Universal Love Is the Fundamental Social Law.
It is the dynamic principle of true character and right conduct. In this respect,
at least, the perfection of the Father is set as the standard for men. Kindliness
in disposition, in word and in act is an obligation binding on all. We may not
feel alike toward all, but our wills must be set to do good even to our enemies.
In this the supernatural quality of the Christian life may be known.
(5) The Sermon Sets the Fact of God the Father at the Center of Life.
Character and life exist in and for fellowship with the Father. All worship and
conduct look toward God. His service is the supreme duty, His perfection the standard
of character, His goodness the ground of universal love. Given this fact, all
the essentials of religion and life follow as a matter of course. God is Father,
all men are brothers. God is Father, all duties are sacred. God is Father, infinite
love is at the heart of the world and life is of infinite worth.
(6) Fulfillment Is the Final Test of Life.
The blossoms of promises must ripen into the fruit of abiding character. The leaves
of empty professions have no value in the eyes of the Father. Deeds and character
are the only things that abide, and endurance is the final test. The life of perfect
fulfillment is the life anchored on the rock of ages.
See further ETHICS; ETHICS OF JESUS; KINGDOM OF GOD.
The standard commentaries and Lives of Christ. Among the most important encyclopaedic
articles are those of C. W. Votaw in HDB, James Moffatt in Encyclopedia Biblica
and W. F. Adeney in DCG. The following are a few of the most helpful separate
volumes on the subject: A. Tholuck, Exposition of Christ's Sermon on the Mount;
Canon Gore, The Sermon on the Mount; B. W. Bacon, The Sermon on the Mount; W.
B. Carpenter, The Great Charter of Christ; Hubert Foston, The Beatitudes and the
Contrasts; compare H. C. King, The Ethics of Jesus, and Stalker, The Ethic of
Jesus. The following periodical articles are worthy of notice: Franklin Johnson,
"The Plan of the Sermon on the Mount," Homiletic Review, XXIV, 360; A. H. Hall,
"The Gospel in the Sermon on the Mount," Biblical Sac., XLVIII, 322; The Bishop
of Peterborough (W. C. Magee), "The State and the Sermon on the Mount," Fortnightly
Review, LIII, 32; J. G. Pyle, "The Sermon on the Mount," Putnam's Magazine, VII,
Russell Benjamin Miller
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