Understanding the Original Context of the Sermon on the Mount
The Sermon on the Mount, recorded in Matthew 5-7, is a pivotal teaching of Jesus Christ that has been a cornerstone of Christian ethics and spirituality. According to Easton's Bible Dictionary, Jesus delivered this sermon after spending a night in prayer and selecting his twelve apostles [1]. The sermon is a comprehensive discourse on the kingdom of God, outlining the values and principles that characterize the life of Jesus' followers.
The context of the sermon is significant. Matthew Henry notes that the sermon is a practical discourse, focusing on the "agenda" of Christianity - the things to be done - rather than the "credenda" - the things to be believed [2]. The Tyndale House commentary on Matthew 5:1 suggests that the sermon is the first of five lengthy discourses in Matthew, with the theme being the Messiah's call to righteousness [3].
The sermon is not just a collection of moral teachings but a call to follow Jesus and his teachings. The Tyndale House commentary on Matthew 7:13 notes that the sermon concludes with a call to decide about Jesus and his teaching, emphasizing that there is no middle way - one must either follow Jesus to obtain eternal life or disown him and face condemnation [5].
The sermon is recorded in both Matthew and Luke, with some differences in the accounts. Jamieson, Fausset & Brown suggest that Luke's account in Luke 6:20-49 is not just an abridged form of Matthew's account but a distinct discourse, with its own unique emphases, such as the woes pronounced on the rich and the full [6, 9].
The historical context of the sermon is also noteworthy. Jesus delivered the sermon to a large crowd, including people from Galilee, Decapolis, Jerusalem, and beyond the Jordan [8]. This diverse audience underscores the universal appeal of Jesus' message.
The sermon has been interpreted in various ways throughout history. Some traditions, like the Nonconformist/Puritan tradition represented by Matthew Henry, emphasize the practical application of the sermon's teachings to daily life [2, 4]. Others, like the Protestant academic tradition represented by the Tyndale House commentary, focus on the theological and Christological significance of the sermon [3, 5].
The sermon's emphasis on seeking first the kingdom of God and his righteousness (Matthew 6:33) is a key takeaway, summarizing the central theme of the discourse [7]. This call to prioritize the kingdom and its values remains a foundational aspect of Christian discipleship.
The Sermon on the Mount remains a rich and complex text, offering insights into the heart of Jesus' teaching and the nature of the kingdom of God. Its original context, as a sermon delivered to a diverse crowd, underscores its enduring relevance for Christian communities today.
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”
- 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 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 (Nonconformist/Puritan) “Matthew Henry on Matthew 7 (introduction): This chapter continues and concludes Christ's sermon on the mount, which is purely practical, directing us to order our conversation aright, both toward God and man; for the design of the Christian religion is to make men good, every way good. We have, I. Some rules concerning censure and reproof (Mat 7:1-6). II. Encouragements given us to pray to God for what we need (Mat 7:7-11). III. The necessity of strictness in conversation urged upon us (Mat 7:12-14). IV. A caution given us to take heed of false prophets (Mat 7:15-20). V. The conclusion of the ”
- 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 6:17: in the plain--by some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (Mat 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but abov”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 6:33: But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you--This is the great summing up. Strictly speaking, it has to do only with the subject of the present section--the right state of the heart with reference to heavenly trod earthly things; but being couched in the form of a brief general directory, it is so comprehensive in its grasp as to embrace the whole subject of this discourse. And, as if to make this the more evident, the two keynotes of this great sermon seem purposely struck in it--"the KING”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 4:25: And there followed him great multitudes of people from Galilee, and from Decapolis--a region lying to the east of the Jordan, so called as containing ten cities, founded and chiefly inhabited by Greek settlers. and from Jerusalem, and from beyond Jordan--meaning from Perea. Thus not only was all Palestine upheaved, but all the adjacent regions. But the more immediate object for which this is here mentioned is, to give the reader some idea both of the vast concourse and of the varied complexion of eager attendants upon the great Preacher, to whom the”
- 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).”