The Rev’d Quintin Morrow
St. Andrew’s Episcopal Church
Fort Worth, Texas
www.st-andrew.com
The Text: Matthew 5:1-12
I. The Sermon on the Mount
A. Is a revelation of Jesus Christ’s deity.
1. By the location of the sermon (a mountain top).
2. By His words (“Ye have heard it said…but I say to you”).
B. Is for Disciples (born again Christians) of Jesus Christ.
C. Is difficult to keep for believers, but impossible for unbelievers.
II. The Beatitudes (vv. 3-12).
A. The poor in spirit: Those who recognize their own spiritual inadequacy (see the Publican in Luke 18:9-14).
B. They that mourn: Those that grieve over
1. Their own sin.
2. The wickedness and suffering of the world.
3. Their own losses.
C. The Meek: Those that are “gentle” (doing the right thing, at the right moment, for the right amount of time; also, humble).
D. Those that hunger and thirst for righteousness (A focused, passionate yearning for what is right; a strong, singular desire for what pleases God—see Matt. 6:33).
E. The merciful: Those extending unmerited forgiveness.
F. The pure in heart: Those who keep their minds and souls free of evil and its entanglements).
G. The Peacemakers: Those that mediate disputes; those that bring about reconciliation—see II Cor. 5:18-21).
H. Those persecuted for righteousness’ & Christ’s sake.
Application
1. Realize the “attitudes of beatitude” go against our natural tendencies. Incorporating them into our lives requires self-discipline and determination.
2. Commit the beatitudes to memory.
3. Realize these “attitudes of beatitude” are dispositions of the heart, not transitory actions.
This morning we begin a 12-week sermon series on the Sermon on the Mount. This series will take us through the entire Trinity season and conclude on the Sunday before Advent. This series of messages, titled “Mastering Life at the Master’s Feet,” is intended to be practical—providing lessons on applying the Lord’s spiritual principles of the sermon to everyday life—and will encompass all of Matthew chapters 5, 6, and 7, Jesus’ longest uninterrupted teaching in all the Gospels. Moreover, perhaps excluding Psalm 23, the Sermon on the Mount is the most familiar passage of Scripture to the secular, unchurched culture. Everybody knows “Judge not, lest ye be judged,” “Turn the other cheek,” “Walk the extra mile,” and “An eye for an eye.” Ironically, despite it’s familiarity, few try to live its truths.
It is my hope and prayer that you make this sermon series a priority in your walk with the Lord Jesus and attend all 12. Moreover, it is my desire that you come with your Bible and a pen to underline, take notes, and leave yearning to study the text we examine together here in more depth in the week that follows.
As in the real estate business where it is said that success depends on location, location, location, so in serious biblical exposition, interpretation, and application, success depends upon context, context, context.
The Sermon on the Mount got its name from St. Augustine’s great commentary on Matthew 5-7 De Sermone Domini in Monte, written between 392-396 A.D.
In the order of chronological events the sermon follows immediately after Jesus’ 40-day fast and temptation in the wilderness, His baptism by John in the Jordan River, the calling of the 12 Disciples, His multiple healings, His Galilean ministry, the beginning of his great popularity, and with inauguration of his teaching ministry. Matthew tells us in chapter 4: 17 that “From that time Jesus began to preach and say, ‘Repent, for the kingdom of heaven is at hand.’”
As we journey together over the next 12 Sundays through this master teaching of the master teacher, I want you to keep 3 truths focused in the forefront of your mind, as you listen, seek to understanding and apply the principles of the Sermon on the Mount to your life.
Firstly, The Sermon on the Mount is a revelation of Jesus Christ’s deity. You recall that God gave Moses the Law on the top of Mount Sinai. Matthew tells us intentionally before the Lord’s sermon begins that “seeing the multitudes, He [that is, Jesus] went up on a mountain.” Moreover, throughout the sermon, Jesus says, “You have heard it said”—referring back to the statutes of the Old Covenant—“But I say to you.” This is important because Jesus is here going beneath the mere surface words of the Old Testament Law, which came from God, and speaking for God—really as God—and giving His audience and us the true intent of the Law. “You’ve heard it said, ‘Thou shalt not commit adultery,’” He will say in 5:27-28, “but if you’ve lusted after a woman to have her sexually you are just as guilty of adultery as if you had physically been with her.” More on that principle later. Stay tuned. But the Sermon on the Mount reveals His deity.
Secondly, the Sermon on the Mount is for Disciples—believers. Matthew says in 5:1-2:
And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 2 And he opened his mouth, and taught them, saying,
And then follows the sermon. But the sermon is for the Disciples, with the invitation for the crowds gathered around Christ to become a follower of His. The Sermon on the Mount is the ethics and morals handbook for citizens of the kingdom. As J.C. Ryle, the great 19th century Evangelical Bishop if Liverpool wrote:
Would we know what kind of people Christians ought to be? Would we know the character at which Christians ought to aim? Would we know the outward walk and inward habit of mind which become a follower of Christ? Then let us study the Sermon on the Mount. Let us often ponder each sentence, and prove ourselves by it. Not least, let us often consider who they are that are called “blessed” at the beginning of the Sermon. Those whom the great High Priest blesses are blessed indeed!
And thirdly, the principles of the Sermon on the Mount are difficult enough to practice as a believer with the indwelling Holy Spirit sanctifying and renovating our old, sinful hearts, but they are impossible to keep if you are not regenerate. The teachings of the Sermon are rigorous, and if you have not experienced the new birth they become frustrating obstacles to pleasing God. In fact, that is just the point. The Sermon on the Mount was partly meant to hold up a spiritual mirror to our moral inadequacy—to show us how spiritually bankrupt we really are apart from grace—and to drive us to Christ and His Cross, and to cause us to plead there for mercy and to receive His forgiveness and His faultless righteousness. It is no accident that the first of the beatitudes is “Blessed are those who recognize their own spiritual poverty, for to them belongs the kingdom of heaven.” The German Reformer Martin Luther said, “We are not able properly to fulfill one tittle out of our own strength…but must always crawl to Christ.”
With those principles in mind, we proceed with the beginning of the Sermon on the Mount, commonly called The Beatitudes: These encompass Matt. 5:3-12.
There are 8 beatitudes, with the one concerning persecution in verses 11-12 being combined thematically. And with the exception of the last one, all of these beatitudes, or “habits or dispositions of the heart,” are pithy and begin with the same “Blessed are” introduction, and include some reward from God for the particular attitude being commended.
We must of course begin with a definition of the word “blessed,” both because it is a uniquely biblical world, and because the original Greek word makarios translated into our English Bibles as “blessed” has such a wide lexical range.
Many English translations of the Beatitudes translate makarios with the word “happy,” as in “Happy are those mourn, for they shall be comforted.” Our English word “happy” come from the Middle English word “hap” meaning chance. Thus, happiness as we know it depends upon beneficial circumstances. That’s not what Jesus had in mind in the Beatitudes.
In our case, “blessed” is the best translation of the original word; and in this context it means one who, by adopting the particular beatitude, will externally be the recipient of God’s favor, and internally experience joy, peace, and tranquility. It is related to the word “bliss,” which was used by the ancient Greeks to describe the existence of the gods—a life of anxiety-free, work-free, untroubled state of perfect harmony and calm. As Philip Yancey points out in his book The Jesus I Never Knew,
Any Greek scholar will tell you the word “blessed” is far to sedate and beatific to carry the percussive force Jesus intended. The Greek word conveys something like a short cry of joy, “Oh, you lucky person!”…”How lucky are the unlucky!” Jesus said in effect.
Thus, adopting these beatitudes makes one “happy”—with an internal joy unaffected by circumstances—and the recipient of God’s eternal favor and the recipient of a reward. And some of these rewards are given in this life; some in the next.
Let’s look at these “attitudes of beatitude” quickly and then spend a few moments in application.
Firstly, Blessed are the poor in spirit: for theirs is the kingdom of heaven.
This means literally one who recognizes his or her own spiritual poverty. Unlike the Pharisee in the Parable of the Pharisee and the Publican in Luke 18 who reminded God how fortunate He was to have a servant like him, the tax collector, so remorseful over his sin, and with no pretence or excuse, simply said, “Lord, have mercy on me a sinner.” The tax collector is the model of the beatitude here. The trouble is, we like to compare ourselves to others—always worse off morally than we—to feel convince ourselves that we might not be perfect, but we ain’t doin’ half bad. But the standard is Christ’s character and God’s law, not Joe and Jane Sixpack. God gives Christ’s righteousness to those who without excuse know, and confess to God they know, that they have nothing of spiritual merit or inherit righteousness to please God. “I have nothing without you, God; I am nothing without you.” To them belong the kingdom of heaven.
Secondly, Blessed are they that mourn: for they shall be comforted.
We mourn for all sorts of things—mostly relating to our losses. The word Jesus uses here denotes a profound grief over the loss of a loved one. But it is broader than that. Jesus wept twice, that we know of, in the Gospels. Once at His friend Lazarus’ tomb, and once over the city of Jerusalem because its inhabitants didn’t recognize its own redeemer. The mourning Jesus has in mind here is threefold:
1) The mourning we experience at our own sin. When was the last time your sinfulness brought a tear to your eye? Yet Paul tells us that godly sorrow leads to repentance. And repentance and confession lead to—you guessed it—forgiveness and comfort from God.
2) The mourning we feel over the sin and evil of the world. You want to feel sorrowful? Go to the children’s oncology unit at Harris hospital. There is bloodshed, hatred, injustice, greed, and wickedness everywhere. Only the most stone-hearted can look around and not be moved by it all. But God comforts even that grief—especially as we rise up and model Jesus Christ and do something about it.
3) The mourning we feel at the loss of a loved one. “Grief lasts for the evening, but joy comes in the morning,” the Psalmist says. God cares enough to even comfort us when our mourning is self-concerned.
Thirdly, Blessed are the meek: for they shall inherit the earth.
Jesus uses the Greek word praus here. Aristotle believed meekness was a virtue which existed as a mean, or middle, between two extremes. It meant the right action, at the right moment, for the right amount of time. Praus was also used to designate animals that had been domesticated. We could also replace the “meek” with the word “gentle” here—as in gentlemen and gentlewomen: Men and women of propriety. The word also involves an attitude of trust and subservience to God. These shall inherit the earth when the Lord returns.
Fourthly, Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
To be human is to have desires, hungers. We Americans haven’t a clue about what real, genuine hunger and thirst is like. I won’t bore you with the grammar here, but there is an irregularity in the Greek grammar in this verse that indicates the profoundest hunger and the profoundest thirst. We normally want what ht e world has to offer, and just enough religion to provide an escape hatch from hell and to comfort us when we get boo-boos. But Jesus here is referring to those whose hunger and thirst are for righteousness alone, not for righteousness and sex, or righteousness and fame, or righteousness, and you fill in the blank. For these blessed few who desire and crave righteousness, they will get what they desire. And what they get, unlike what the world gives, will last forever.
Fifthly, Blessed are the merciful: for they shall obtain mercy.
No need for much discussion here. Jesus is not saying that our mercy is dependent upon showing mercy to others. He is saying that if you have really had mercy extended to you, you will extend it to others. And what is mercy? Undeserved acquittal and forgiveness.
James Montgomery Boice writes:
We cannot state the definition of mercy, however, without thinking at once of the cross of Jesus Christ. For it was here that God acted out of grace in mercy to fallen, sinful man. In fact, God’s act was so complete at the cross that there is a sense in which mercy can be seen by a sinful man there only.
“Mercy there was great, and grace was free,
Pardon there was multiplied to me,
There my burdened soul found liberty—
At Calvary.”
Sixthly, Blessed are the pure in heart: for they shall see God.
In Scripture, when not referring to the muscle that pumps blood through our bodies, the use of the word “heart” means the seat and center of the human person. It is our mind, will, and emotions. It is those who avoid evil, remain naïve concerning wickedness and guard their souls from unrighteousness that shall see God. St. Paul reminds us to “be simple”—that is ignorant, uninformed, concerning evil.
Seventhly, Blessed are the peacemakers: for they shall be called the children of God.
We all know perpetual malcontents, those with permanent chips on their shoulders, and those who love stirring up trouble amongst their friends. Being a peacemaker is difficult. But it involves refusing to start or participate in an unnecessary quarrel, and trying to mediate and bring peace. It also means being peaceful—at peace with yourself and with God. These kinds of people, Jesus says, will be God’s children.
And finally, Blessed are they which are persecuted for
righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
If we are living this life of a disciple of Jesus right, we will invariably suffer dome reproach. Moral choices will mean not getting a raise. Convictions will cost friends. But there are 3 reasons these persecutions make us blesses. 1) It demonstrates our identity with the Lord. He suffered. 2) It is evidence of our sanctification, as unbelievers and immature believers rarely suffer for doing the right thing. 3) Persecution is a tool God uses to humble us, give us patience, and cause us to be like His Son, Jesus Christ.
Well, how do we begin applying these beatitudes to our lives? And how do we make this portion of the Sermon on the Mount practical?
To begin, realize that all of these “attitudes of beatitude” go against our natural tendencies. Incorporating them involves self-discipline and perseverance.
J.B. Phillips once rendered the beatitudes according to this world:
Happy are the ‘pushers’: for they get on in the world.
Happy are the hard-boiled: for they never let life hurt them.
Happy are they who complain: for they get their own way in the end.
Happy are the blasé: for they never worry over their sins.
Happy are the slave-drivers: for they get results.
Happy are the knowledgeable men of the world: for they know their way around.
Happy are the trouble-makers: for they make people take notice of them.
Attempting to live these principles demands determination.
Next, we must commit these beatitudes to memory. I hear men all the time telling me, “I can’t memorize Scripture; I ain’t got the knack for remembering things.” This same guy can tell you what his stock portfolio is worth and who won the tiddly-winks championship in 1938. We remember what we want to remember. And the key to being these beatitudes is to commit them to your heart. Write them down. Say them aloud a few times a day for a week and you will have committed them to memory. Remember, these attitudes of beatitude are the blueprint for a joyful life blessed by God. They are like a map to hidden treasure.
Finally, we must realize that these “attitudes of beatitudes” are dispositions of the heart and not actions. Acquiring them results in right actions and righteous behavior, but they themselves are convictions of the soul. In other words, Jesus is calling for much more than a mere cosmetic makeover, or a papering over of the same old you. We can fake righteousness, humility, gentleness, etc, etc for an hour on Sundays, but our spouses and kids and our employees know who we really are. Jesus didn’t come to bring more external laws to add to Moses’ laws. He came to call us to Himself. He is the Sermon on the Mount. His every word, action, and heartbeat He said was to do the will of the Father. And so with us. These beatitudes show how inadequate we are, that we might fly to Christ and His cross, and there find new birth.
Alas! And did my Savior bleed? And did my Sov’reign die?
Would He devote that sacred head for such a worm as I?
Was it for crimes that I have done, He groaned upon the tree?
Amazing pity! Grace unknown! And love beyond degree!
But drops of grief can ne’er repay the debt of love I owe; Here, Lord, I give myself away, ‘Tis all that I can do.
AMEN.
