In-Depth Study Guide to the Beatitudes and Sermon on the Mount

The Sermon on the Mount, recorded in Matthew 5–7 and a parallel account in Luke 6:20-49, is the longest and most comprehensive continuous discourse of Jesus found in the Gospels ^{[1, 3]}. This sermon is a foundational text for Christian ethics, focusing primarily on "the things to be done" rather than theological doctrines ^[3]. It serves as a call to righteousness, defining moral behavior that aligns with God's will as revealed by Jesus ^[5].

Setting and Audience

Jesus delivered the Sermon on the Mount after a night of prayer and selecting his twelve apostles ^[1]. He descended from a mountain peak to a more level area where he sat down to teach a gathered multitude ^[1]. While Matthew's account places the sermon on a "mountain" (Matthew 5:1), Luke's parallel describes Jesus teaching on a "level place" (Luke 6:17), suggesting he moved from a higher point to a more accessible area for the crowd ^[1]. The location is sometimes referred to as the "Mount of Beatitudes" ^[2].

The Beatitudes (Matthew 5:3-12; Luke 6:20-26)

The Sermon on the Mount opens with the Beatitudes, a series of pronouncements beginning with "Blessed are..." These statements describe the character and ultimate reward of those who belong to God's kingdom.

In Matthew's account, the Beatitudes emphasize spiritual qualities:

"Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3).
"Blessed are those who mourn, for they shall be comforted" (Matthew 5:4).
"Blessed are the meek, for they shall inherit the earth" (Matthew 5:5).
"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Matthew 5:6).
"Blessed are the merciful, for they shall receive mercy" (Matthew 5:7).
"Blessed are the pure in heart, for they shall see God" (Matthew 5:8).
"Blessed are the peacemakers, for they shall be called sons of God" (Matthew 5:9).
"Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven" (Matthew 5:10).
"Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account" (Matthew 5:11).

Luke's version of the Beatitudes, while similar, focuses more directly on the socio-economic conditions of the listeners, pronouncing blessings on the "poor," the "hungry now," and those who "weep now" [9, Luke 6:20-21]. This has led some commentators to suggest that Luke's account highlights "the poor of this world, rich in faith, and heirs of the kingdom" ^[8]. Luke's account also includes corresponding woes for the rich, the full, and those who laugh now (Luke 6:24-26).

The Law and Righteousness (Matthew 5:17-48)

Jesus clarifies that he did not come to abolish the Law or the Prophets but to fulfill them (Matthew 5:17). He then proceeds to interpret the Law, demonstrating that true righteousness goes beyond mere external observance to encompass the intentions of the heart. This section includes several antitheses, where Jesus states, "You have heard that it was said... But I say to you..."

Examples of this reinterpretation include:

Murder: Jesus extends the prohibition against murder to include anger and insult (Matthew 5:21-22).
Adultery: one tradition teaches that lustful thoughts constitute adultery in the heart (Matthew 5:27-28).
Oaths: Jesus instructs his followers to let their "yes" be yes and their "no" be no, rather than swearing by various things (Matthew 5:33-37).
Retaliation: He challenges the "eye for an eye" principle, advocating for non-resistance to evil and turning the other cheek (Matthew 5:38-42).
Love for Enemies: Perhaps most strikingly, Jesus commands his disciples to love their enemies and pray for those who persecute them, echoing a principle later found in Romans 12:14 [10, Matthew 5:43-44]. This command culminates in the exhortation to "be perfect, as your heavenly Father is perfect" (Matthew 5:48). This perfection refers not to sinless flawlessness, but to a "full-orbed glorious completeness" in character, mirroring God's own comprehensive love ^[6].

Practices of Piety (Matthew 6:1-18)

Jesus addresses common religious practices of his day—giving to the needy, prayer, and fasting—and instructs his followers to perform these acts with sincerity and for God's approval, not for human praise.

Giving to the Needy: He warns against performing acts of charity to be seen by others, emphasizing secret giving (Matthew 6:1-4).
Prayer: Jesus teaches his disciples how to pray, providing what is commonly known as the Lord's Prayer as a model (Matthew 6:5-15). This prayer emphasizes God's hallowed name, the coming of his kingdom, daily provision, forgiveness, and deliverance from evil.
Fasting: Similar to giving and prayer, fasting should be done discreetly, without drawing attention to oneself (Matthew 6:16-18).

Priorities and Trust (Matthew 6:19-34)

This section shifts to the disciples' priorities and their trust in God's provision. Jesus warns against accumulating earthly treasures, which are perishable, and encourages storing up "treasures in heaven" (Matthew 6:19-21). one tradition teaches that "no one can serve two masters" (Matthew 6:24), contrasting service to God with service to money.

Jesus then addresses anxiety about material needs, using illustrations of birds and lilies to demonstrate God's care for creation. He assures his followers that their heavenly Father knows their needs and will provide for them if they "seek first the kingdom of God and his righteousness" (Matthew 6:25-34).

Relationships and Discernment (Matthew 7:1-12)

The sermon continues with instructions on how to interact with others and how to discern spiritual truth.

Judging Others: Jesus cautions against hypocritical judgment, famously stating, "Judge not, that you be not judged" (Matthew 7:1). He uses the metaphor of a "speck" in another's eye versus a "log" in one's own eye to illustrate the need for self-examination before criticizing others (Matthew 7:3-5).
Discernment: He advises against giving "what is holy to the dogs" or casting "pearls before pigs," implying a need for discernment in sharing spiritual truths (Matthew 7:6).
Asking, Seeking, Knocking: Jesus encourages persistent prayer, assuring his disciples that God will respond to those who ask, seek, and knock (Matthew 7:7-11).
The Golden Rule: He summarizes the Law and the Prophets with the principle, "Whatever you wish that others would do to you, do also to them" (Matthew 7:12).

Conclusion and Call to Decision (Matthew 7:13-27)

The Sermon on the Mount concludes with a powerful call to decision, emphasizing the importance of acting on Jesus' teachings ^[7].

Two Ways: Jesus presents a stark contrast between the "narrow gate" and the "broad way." The narrow gate leads to life, while the broad way leads to destruction (Matthew 7:13-14). Entering the narrow gate signifies the decision to follow Jesus as the Messiah, while the wide gate represents choosing not to follow his teachings ^[7].
False Prophets: He warns against false prophets, who can be identified by their "fruits" (Matthew 7:15-20).
True Discipleship: Jesus declares that not everyone who says "Lord, Lord" will enter the kingdom of heaven, but only those who "do the will of my Father who is in heaven" (Matthew 7:21).
Two Foundations: The sermon ends with the parable of the wise and foolish builders. Those who hear Jesus' words and put them into practice are like a wise builder who builds his house on a rock, able to withstand storms. Those who hear but do not obey are like a foolish builder who builds on sand, leading to collapse (Matthew 7:24-27). This parable underscores that obedience to Jesus' commands is essential for eternal life ^{[4, 7]}.

The Sermon on the Mount is understood as the curriculum for Jesus' disciples, with the church called to be marked by its obedience to these commands ^[4]. Its teachings were a "storehouse of Christian morality" for early churches ^[9].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Sermon on the mount — 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 (Mark 3:14, 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" (Matt. 5-7; Luke 6:20-49) to the assembled multitude. The mountain here sp”
Easton's Bible Dictionary “Easton's Bible Dictionary: Mount of beatitudes — See [422]SERMON.”
Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 5 (introduction): This chapter, and the two that follow it, are a sermon; a famous sermon; the sermon upon the mount. It is the longest and fullest continued discourse of our Saviour that we have upon record in all the gospels. It is a practical discourse; there is not much of the credenda of Christianity in it - the things to be believed, but it is wholly taken up with the agenda - the things to be done; these Christ began with in his preaching; for if any man will do his will, he shall know of the doctrine, whether it be of God. The circumstances of the sermon being ”
Matthew (Protestant academic) “Tyndale House on Matthew 28:20: 28:20 Teach: The disciples’ curriculum is comprised of all the commands of Jesus (e.g., the Sermon on the Mount, chs 5–7). The church is to be marked by its obedience to Jesus’ commands (5:17-20; 7:13-27). Jesus’ authority and presence are the basis for the disciples’ mission (see also 1:23; 18:20).”
Matthew (Protestant academic) “Tyndale House on Matthew 5:1: 5:1–7:29 This is the first of five lengthy discourses in Matthew (see also 9:35–11:1; 13:1-53; 18:1–19:2; 23:1–26:1). The theme of the Sermon on the Mount is the Messiah’s call to righteousness. Paul understood righteousness in terms of God’s saving acts and of a person’s standing before God. Jesus uses the term for moral behavior that conforms to God’s will, as James does. Specifically, righteousness is doing the will of God as Jesus reveals it. This “revelation of righteousness” unifies the entire Sermon.”
Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:48: Be ye therefore--rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom. perfect--or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds, even as your Father which is in heaven is perfect--He refers to that fullorbed glorious completeness which is in the great Divine Model, "their Father which is in heaven." SERMON ON THE MOUNT--continued. Next: Matthew Chapter”
Matthew (Protestant academic) “Tyndale House on Matthew 7:13: 7:13-27 The Sermon on the Mount closes with a call to decide about Jesus and his teaching (see 4:23; 9:35). Those who hear Jesus’ message regarding the Kingdom must follow him to obtain eternal life or disown him and experience God’s condemnation. There is no middle way (Deut 30:15-20; Ps 1; Prov 12:28; Jer 21:8). 7:13 Entering through the narrow gate refers to the decision to follow Jesus as the Messiah. The wide gate and broad highway refer to the decision not to follow Jesus and his teachings. • Hell refers to being thrown into the fire, not entering the Kingd”
Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 6:20: In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mat 5:3, Mat 5:6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jam 2:5).”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:14: Bless--that is, Call down by prayer a blessing on. them which persecute you, &c.--This is taken from the Sermon on the Mount (Mat 5:44), which, from the allusions made to it, seems to have been the storehouse of Christian morality among the churches.”

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