| INTRODUCTION | | | | sarcastic and in reality was trying to get them to |
| The Sermon on the Mount in Matthew chapters | | | | stop being obedient to the Word of God? |
| 5-7 is Jesus' first discipleship training of his new | | | | Absolutely not. He meant every word of it. What |
| followers. The usual approach we take to a | | | | He is demonstrating here is that the law is a guide |
| teaching passage such as the Sermon on the | | | | to point towards righteousness, but fallen |
| Mount is with the expectation of building up our | | | | humanity is trying to surmount an impossible pass |
| spirituality. However, Jesus' agenda is rarely in line | | | | to attain righteousness by the perfect fulfillment |
| with our expectations. | | | | of the law. Jesus plainly tells them, "I came to fulfill |
| This discipleship training of Jesus' followers was | | | | the law." He then follows that statement with six |
| not designed to build up His new disciples. Rather, | | | | examples that prove no one else is able to do so. |
| it was a sermon designed to deconstruct what | | | | As one can see by the intentions of Jesus in this |
| spirituality they had already erected. True | | | | first major section of the Sermon on the Mount, |
| spiritually for fallen creatures can never involve | | | | trying to figure out how to walk these traits is to |
| building up, but must always be focused on | | | | ask the entirely wrong questions. |
| diminishing. | | | | PART II - RECONSTRUCTION |
| The greatest man who was ever born of a | | | | Once Jesus has removed the old wineskin of |
| woman, according to Jesus, was John the Baptist. | | | | legalism, He begins to construct what |
| (Mt. 11:11) At the pinnacle of his ministry, John the | | | | righteousness looks like for a disciple of Jesus. He |
| Baptist spoke six words that summarized the | | | | does this in two sections. First, in Matthew 6:1-7:7, |
| whole of his ministry and the focus of his spiritual | | | | he shows them seven aspects of what correct |
| life. Speaking of Jesus, John said, "He must | | | | righteousness looks like (note the numerological |
| increase, but I must decrease." | | | | significance of six aspects of not being able to |
| THE SETTING | | | | follow Torah versus the perfect number of seven |
| In my meditations on the Sermon I began to | | | | aspect of true righteousness). The second thing |
| realize that the further I stepped back the more | | | | He does is to give them three pieces of advice |
| clearly I could see the intent of the Sermon. This | | | | on how to succeed in this task, in Matthew 7:8ff. |
| included examining the superstructure of the | | | | II.A. CORRECT RIGHTEOUSNESS (Matthew |
| Sermon as well as looking at its place within the | | | | 6:1-7:7) |
| whole of the Gospel of Matthew. The second | | | | Jesus begins with what could be called a thesis |
| thing I tried to undercover is the historical setting | | | | statement for this section in 6:1. He tells them, |
| of the Sermon. These two pieces, which will be | | | | "Beware of practicing your righteousness before |
| examined in reverse order, offer us two lenses | | | | men." He lays out seven principles of correct |
| through which to view the subversive nature of | | | | righteous and in each of them there is a sense |
| the Sermon. | | | | that they are to be done without notice to them. |
| The Sermon on the Mount is spoken to people | | | | In the same way you brush your teeth each |
| who were steeped in the Jewish mindset. With | | | | morning and make no notice of it to yourself or |
| the exile and the end of the Davidic throne the | | | | to others, so these aspects should flow so |
| Jewish people could no longer stake their religious | | | | naturally from you that no notice should be given |
| claim on being God's people based on the Temple | | | | to them. In many ways, these seven disciplines |
| and the continuation of the line of David. Rather, | | | | represent the seven fundamental spiritual |
| they were forced to look back to where they | | | | disciplines, from the mouth of Jesus. |
| had gone wrong. The words of the prophets | | | | GIVING TO THE POOR - DIMINISHING THE SELF |
| resonated in their ears and they realized that their | | | | This is a fundamental teaching in all of Scripture |
| downfall was in their failure to follow the Torah. | | | | and a fantastic practice to employ in each of our |
| So for the next five hundred years leading up the | | | | lives. When one is about the practice of giving |
| time of Jesus, the focus of much of Judaism was | | | | they are acting out the command to take up our |
| placed on obedience to the Torah. It permeated | | | | cross and let go of our lives. Giving places the |
| all facets of religious and secular life. It was so | | | | giver in a position where the focus of life (for that |
| pervasive and persuasive that obedience to Torah | | | | moment) is to prefer the needs of others above |
| became blurred with worship of Torah. However, | | | | your own needs. |
| the worship of Torah that seemed to dominate | | | | PRAYER - OPEN COMMUNICATION |
| the Pharisaical mindset was not one of adoration, | | | | Jesus does not just command His people to pray, |
| but rather as one worships a pagan God--it was a | | | | but rather He gives them an example by which |
| relationship of manipulation and control. They | | | | they may model their prayer life. It is prayer not |
| twisted the law to serve their need to feel | | | | of force or repetition for the sake of |
| righteous and holy. | | | | manipulation, but rather of honest, open |
| I grew up in a denomination whose focus was | | | | conversation. God is not a force to battle in |
| exactly the same. Our lives were also heavily | | | | prayer, but a kind of friend who desires to listen |
| influenced by obedience to Torah and the festivals | | | | to your thoughts and will supply your needs. |
| that went along with it. It became such a part of | | | | FASTING - CONTROL OF THE WILL |
| the member's identities that when the | | | | Fasting is the most enigmatic spiritual discipline. It |
| denominational leaders attempted to reform the | | | | seeks to chain the belly and with it the entire will |
| denomination it took the local pastors well over a | | | | of the person. It is a humbling practice of war |
| decade to change the mindsets of those who | | | | against the flesh. It is also interesting that in our |
| were willing to listen to the Gospel message. | | | | society with the most abundance of food, fasting |
| According to the redactive work of the Matthean | | | | is one of the least practiced spiritual disciplines in |
| Gospel, the Sermon on the Mount is the first | | | | many lives. |
| direct teaching of Jesus to his newly called | | | | MONEY - VOLUNTARY POVERTY |
| disciples. Therefore, I believe the focus of the | | | | Here is where the true risk begins. He tells them |
| sermon is two-fold. 1) To deconstruct the Judaic | | | | to store up wealth in heaven and not on earth. |
| worldview and teachings that had so shaped and | | | | The risk here is two-fold. First, it requires one to |
| formed them and 2) to begin to construct a | | | | place themselves in a vulnerable position on earth. |
| worldview from a Christian perspective. | | | | Second, it requires them to go "all in" on a bet |
| The validity of this hypothesis of deconstruction | | | | that their belief system is indeed reality. |
| and reconstruction is found in the very structure | | | | The blessing he gives them is that in this risk they |
| and progression of themes within the Sermon: | | | | will be purified of the temptation towards |
| THE SERMON ON THE MOUNT | | | | corruption. It will keep their focus fixed on the |
| PART I - DECONSTRUCTION | | | | coming kingdom. |
| The first part of the Sermon on the Mount | | | | WORRY - LETTING GO |
| (Matthew Chapter Five) can be divided into two | | | | One of the most important disciplines people |
| sections. The first section addresses what the | | | | seem to need to apply in their lives is to actively |
| Jews believe the problem is in their society and in | | | | let go of control and the worry over their future. |
| their Spiritual lives. In the second half of this | | | | We are trained in our society to stake our claim |
| section Jesus addresses the real issue in a very | | | | before the next guy takes it. I am not sure there |
| subversive manner. | | | | is a practice such as this one in the popular culture |
| I.A. - THE DISTRACTION OF THE PERSECUTION | | | | of spiritual formation. However, the spiritual |
| (Matthew 5:1-16) | | | | discipline of letting go of worries and scheming to |
| The Jewish people believed deeply in the Torah, | | | | get ahead needs to be prevalent in these writings |
| especially the themes of retributive theology. The | | | | geared towards our cannibalistic culture. |
| problem their society faced most prominently | | | | It is again the discipline of risk, in the same way |
| was persecution from foreign, pagan rulers. | | | | that letting go of money is a risk, but this |
| According to retributive theology, this was unjust | | | | discipline takes the last one even further. For here |
| and thus had to be corrected. Jesus comes along | | | | you are not only required to get rid of money, |
| and tells them that what they viewed as the | | | | but also the worry that naturally flows from not |
| problem was in actuality the natural outpouring of | | | | having money. Instead, Jesus redirects those |
| a holy life and was a blessing to them. Consider, | | | | energies by imploring them to seek the kingdom |
| for example, His statement of: blessed are the | | | | of God and the righteousness of that kingdom. |
| poor in spirit. Many have read this to mean | | | | NOT JUDGING - CONTEMPLATING ONE'S STATE |
| blessed are those who are spiritually humble. | | | | There are numerous stories and sayings of the |
| However, poor in spirit was a phrase referred to | | | | Desert Fathers that encapsulate this discipline. For |
| in their age as one who was persecuted (or | | | | example: |
| literally poor - see Luke 6:20) for having followed | | | | They used to say of Abba Poeman that before |
| the way of righteousness. | | | | he went out to divine office, he would first sit for |
| The entirety of the beatitudes is Jesus telling | | | | an hour in self-contemplation. |
| them that persecutions result in blessing and if | | | | Jesus does not simply tell his disciples to stop |
| you are persecuted, it is not a problem, but | | | | doing something. Instead, He redirects those |
| rather a sign that they were on the right track. | | | | energies. He does not merely tell them not to |
| Jesus even compares those who are persecuted | | | | judge. Judging is very much a part of who we are |
| for righteousness sake to the Holy Prophets! In | | | | and Jesus knows this. He instead tells them to |
| this, Jesus first deconstructs their political and | | | | redirect those energies by judging the self. |
| societal worldview. | | | | DISCERNMENT - CONTROL OF THE TONGUE |
| Jesus then spends verses 13-16 telling them that | | | | This discipline goes hand in hand with the previous |
| they are the salt and light of the world. They | | | | discipline. We are not wise to judge others; |
| were not meant to hide away in a safe kingdom, | | | | however, it is equally wise not to "cast pearls |
| but by their very nature of being God's righteous | | | | before swine." The discipline being hinted at here is |
| people they were supposed to stand out and be | | | | one of control of the tongue. How do these |
| targets for the unscrupulous. Therefore, what | | | | relate? If a person makes it a practice of holding |
| Jesus is doing in this first section of the Sermon is | | | | his words, then the natural outgrowth of that will |
| taking their focus off of the persecutions, so that | | | | be that one listens more. With this listening, |
| he may help them focus in on the real problem. | | | | discernment will begin to take root. |
| I.B. - THE BLESSING MADE A CURSE (Matthew | | | | II.B. ATTAINING THE WISDOM OF THE WALK |
| 5:17-48) | | | | (Matthew 7:8-20) |
| Jesus is very careful in this next section, in which | | | | In the concluding section, Jesus gives them three |
| He addresses the Law. He is both supportive of | | | | pointers of how to attain this kind of |
| the law and subversive towards their view of it. | | | | righteousness. First, in vv.7-11 he tells them to ask |
| Here is where he deconstructs their religious | | | | God for the discernment. Secondly, in vv.12-14, he |
| worldview. | | | | tells people that the best safeguard that will bring |
| He begins this section by encouraging them | | | | the most grace to a person as they stumble |
| towards Torah obedience in verses 17-20. It | | | | along in this task is to simply treat people good. |
| sounds as a pre-game speech or the battle cry | | | | He says that if they do this, they are fulfilling ALL |
| of a king about to lead his troops into war. He | | | | of the Law AND the Prophets! Thirdly, in vv. |
| supports the law, heralds it, and bids them | | | | 15-20, he implores them to choose their leaders |
| towards what their religious worldview told them | | | | carefully. The way a leader goes is often times |
| to believe about the law: you must keep the | | | | the way the people go. |
| totality of it. | | | | III. EPILOGUE (MATTHEW 7:21-28) |
| Jesus takes them through six aspects of the law. | | | | After these teachings, Jesus concludes the |
| The six examples He uses are penetrating and | | | | Sermon on the Mount by giving them |
| convicting to anyone who bases his or her | | | | encouragement to stay the course. What is |
| righteousness on obedience to Torah. | | | | fascinating about this section is the specific |
| In lifting up the law to the heights He does in this | | | | subjects of the three parts. |
| section of the Sermon, He also lifts it out of their | | | | This concluding section can be naturally divided up |
| reach: | | | | into three parts: v.21; vv.22-23; and vv.24-27. In |
| THE BASIC LAW: Do not murder | | | | each of these their is a distinct focus. |
| THE FULFILLMENT: Do not even be angry | | | | In the first section Jesus tells them that not |
| THE BASIC LAW: Do not commit adultery | | | | everyone will enter the kingdom, but those who |
| THE FULFILLMENT: Do not even look with lust | | | | do the will of the Father. The focus is on |
| THE BASIC LAW: Do not make vows | | | | obedience to the Father. |
| THE FULFILLMENT: Be of such reputation that | | | | In the next section He restates how to gain |
| vows are unnecessary | | | | salvation by saying that only those who know |
| THE BASIC LAW: Eye for an eye | | | | Him will enter the kingdom. Note here that the |
| THE FULFILLMENT: Turn the other cheek | | | | focus is on knowing Jesus Christ. |
| THE BASIC LAW: Hate enemies | | | | In the last section Jesus gives the example of the |
| THE FULFILLMENT: Love enemies | | | | two builders. Of note here is that their works are |
| No one is capable of achieving "fulfillment of the | | | | tested through the storms testing the works of |
| law." This realization had to be hitting them at this | | | | the builders. The focus here is on the testing of |
| point. On the height of the Mount Jesus brings | | | | work by the 'winds'. This is not an explicit |
| them low. To add to this, Jesus says that their | | | | reference to the person of the Holy Spirit. But at |
| righteousness had to even surpass those who | | | | this point in their understanding, the ruach of God |
| best kept the law--the Pharisees. But that was | | | | was not the third person of the Trinity. So it may |
| not even enough, they also had to be perfect, as | | | | very well be a reference to the Holy Spirit in |
| God is perfect. In other words, to make it in to | | | | terms they could understand. The work of the |
| heaven by their own works, they better be able | | | | Holy Spirit is always to test the works of |
| to resurrect themselves. I can just imagine the | | | | man--consider the Spirit driving Jesus into the |
| pale faced stares of the disciples at this point. | | | | wilderness. |
| All of this is an attempt by Jesus to deconstruct | | | | Therefore, it stands to reason that in the Sermon |
| their view of righteousness and what it is to be | | | | on the Mount Jesus first removes their focus |
| God's people. Does that mean that Jesus doesn't | | | | from the law, and then gives them new disciplines |
| really mean what he said? Was He only being | | | | to refocus their attention towards the Triune God. |