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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
5:1-7:29 The Authoritative Message of the Messiah: Kingdom Life for His Disciples. This is the first of five major discourses in Matthew (chs. 5-7; 10; 13; 18-20; 24-25). Speaking to his disciples (5:1), Jesus expounds the reality of discipleship lived in the presence and power of the kingdom of God but within the everyday world. Some interpreters have thought the purpose of this sermon was to describe a moral standard so impossibly high that it is relevant only for a future millennial kingdom. Others have thought its primary purpose was to portray the absoluteness of God's moral perfection and thereby to drive people to despair of their own righteousness, so they will trust in the imputed righteousness of Christ. Both views fail to recognize that these teachings, rightly understood, form a challenging but practical ethic that Jesus expects his followers to live by in this present age. The sermon, commonly called the "Sermon on the Mount," is probably a summary of a longer message, but the structure is a unified whole. It has similarities to the "Sermon on the Plain" in Luke 6:17-49, but there are also significant differences. The three main theories about their relationship are:
5:1-16 Setting, Beatitudes, and Witness of the Kingdom of Heaven. In his Beatitudes, Jesus makes pronouncements to the crowds and religious leaders and gives instructions to his disciples concerning the nature of life in the kingdom (vv. 3-12). He follows this with two piercing metaphors on salt and light to illustrate the impact that the disciples will have on the world around them (vv. 13-16).
5:1 mountain. The traditional site of this sermon (though Matthew does not pinpoint the location) is above Tabgha, near Capernaum, on a ridge of hills northwest of the town, with a magnificent view of the Sea of Galilee. A church marks this site today, although down the hill in Tabgha there are remains of a small Byzantine chapel (probably from the ) commemorating the sermon. This ridge is likely also where Jesus went "to a desolate place" (14:13; cf. Mark 1:35) and where he went "up on the mountain" (Matt. 14:23; 28:16). he sat down. Teachers in Judaism typically taught while sitting (cf. 23:2), a position Jesus takes regularly (cf. 13:1-2; 15:29; 24:3-4; 26:55).
5:2 While Jesus was seated, he opened his mouth (a Jewish idiom) and taught them, i.e., his disciples who had come to him (v. 1). "Disciples" (Gk. "learners") were those who had made a commitment to Jesus as the Messiah; the "crowds" (v. 1) were those who were curious and often astounded by his teaching and ministry (7:28-29) yet for the most part remained neutral and uncommitted.
5:3-12 The Beatitudes all begin with "Blessed are . . ." They are called "beatitudes" from Latin beatus, "blessed, happy" (but see note on v. 3). These short statements summarize the essence of the Sermon on the Mount.
5:3 Blessed. More than a temporary or circumstantial feeling of happiness, this is a state of well-being in relationship to God that belongs to those who respond to Jesus' ministry. The poor in spirit are those who recognize they are in need of God's help. theirs is the kingdom of heaven. It belongs to those who confess their spiritual bankruptcy. On a contrast with the first seven beatitudes, see note on 23:13-36.
5:4 those who mourn. The spiritual, emotional, or financial loss resulting from sin should lead to mourning and a longing for God's forgiveness and healing (cf. 2 Cor. 7:10).
5:5 The meek are the "gentle" (cf. 11:29), those who do not assert themselves over others in order to further their own agendas in their own strength, but who will nonetheless inherit the earth because they trust in God to direct the outcome of events. Cf. Ps. 37:11.
5:6 Those who hunger and thirst for righteousness recognize that God is the ultimate source of real righteousness, so they long for his righteous character to be evident in people's lives on earth. They shall be satisfied by responding to his invitation to be in relationship with him.
5:7 The kindness and forgiveness that the merciful show to others will also be shown to them.
5:8 The pure in heart are those whose pursuit of purity and uprightness affects every area of life. they shall see God. Note the ultimate fulfillment in Rev. 22:4; cf. note on John 1:18. In contrast to Jewish traditions that overemphasized external ritual purity, Jesus taught that purity of heart was most important (cf. note on Matt. 5:28).
5:9 peacemakers. Those who promote God's messianic peace (Hb. shalom, total well-being both personally and communally) will receive the ultimate reward of being called sons of God (see note on Gal. 3:26) as they reflect the character of their heavenly Father.
5:10 Those who are persecuted are those who have been wrongly treated because of their faith. God is pleased when his people show that they value him above everything in the world, and this happens when they courageously remain faithful amid opposition for righteousness' sake.
5:11-12 Blessed are you when others revile you and persecute you . . . on my account. Just as Jesus experienced opposition and persecution, his disciples can expect the same. Their reward may not come on earth, but it surely will be theirs in heaven. so they persecuted the prophets. Throughout history, beginning with Cain's murder of Abel (Gen. 4:8; cf. 1 John 3:12), there have been those who oppose God's people.
5:13 As salt is beneficial in a number of ways (as a preservative, seasoning, etc.), so are disciples of Jesus who influence the world for good.
5:14 light of the world. Jesus' disciples have the kingdom life within them as a living testimony to those in the world who do not yet have the light.
5:15 The typical lamp in a Jewish home was fairly small and was placed on a stand to give maximum illumination.
5:16 The world will see the light of the kingdom through the good works done by Jesus' disciples (and believers today), with the result that the Father who is in heaven will be glorified.
