Matthew 5

Matthew now proceeds to give a sketch, not complete, yet wisely full, of the PLATFORM of the new dispensation, usually called the SERMON ON THE MOUNT. Upon which observe,

1. That it opens the Fourth Period of our Lord’s history. (See Synopsis.) The Qualification is complete with the temptation, Matthew 4:11; the history of the Preparatory preaching of repentance is scantily given by Matthew 4:12-25. It includes preaching, miracles, and the completion of the college of the Twelve Apostles. All things were now ready for laying the broad summary of the principles of the Gospel dispensation.

2 . The entire sermon was delivered by our Saviour at one time. We say this because Olshausen and others have conceded, contrary to Matthew’s plain purpose, that he has here gathered together a summary of the teachings of our Lord given forth at various times. According to that hypothesis, it is difficult to see how there was any Sermon on the Mount. Our Lord did no doubt, at various times, inculcate the same great truths, even in the same language, upon different audiences. Doubtless he reiterated many a time the same lesson. He was teacher as well as preacher; and what teacher does not repeat to his immature pupils the same principles, even to a weariness? “Why do you repeat that thing twenty times to that child?” was a question put to Mr. Wesley’s mother. “Because nineteen times will not do,” was the wise answer. Expressions in this sermon are repeated in Matthew 12:33; Matthew 15:14; (comp. Luke 6:39;) Matthew 18:8-9; (comp. Mark 9:43-47.) So the Lord’s prayer is again not only uttered, but formally taught to the disciples at their own request. Luke 11:2-4. Matthew’s express words, that he opened his mouth and taught them saying these things, as well as his closing remark, that he ended these sayings, certainly affirm that this entire sermon was in substance delivered at that time. That the record is not indeed completely full, is apparent from the fact that Luke supplies some things omitted by Matthew, although, in general, Luke’s is much the briefest report of the discourse.

3 . As this sermon was delivered upon the occasion of inaugurating the twelve apostles, so we may call it his Inauguration Sermon. It was delivered mainly to the inner circle of his apostles; yet, indirectly, for the benefit also of the listening multitudes. He taught his apostles what they must teach; and he thereby gave to the multitudes a check by which they could test the genuineness of the apostolic preaching. So the word of God should be in the hands of the people, that they may decide whether the preachers utter its truths.

4 . Here remark, that our Lord did not, in direct word, term himself Messiah; but he assumed that position of authority which implied his Messiahship, and prepared the minds of the people to form a true conception of what the Messiah should be. For, first, he takes a position higher than Moses, speaking in his own name as if with an authority to supersede the founder of the first dispensation. And, second, he describes the kingdom of God with such traits as to imply that this new dispensation was to be wholly unlike the worldly and warlike kingdom which popular opinion expected. The multitudes still desired the Messiah which Satan proposed in the temptation, (Matthew 4:9-11.) The world and Satan agreed in their Messiah; but God and Christ agreed in the Messiah of a very different nature. To banish from the popular mind its spurious conception of a Messiah, with his worldly, warlike, diabolical kingdom, is a main purpose of this sermon. Its whole train of blessings, its whole body of doctrines and precepts, are for the true subjects of the divine kingdom. Its woes, its prohibitions, its refutations are against the tempers, practices, and doctrines of the partisans and expectants of the kingdom which Satan suggested to Christ.

5 . The central IDEA of the discourse is the establishment of the new dispensation as the kingdom of God on earth. Of that kingdom God is king, but God as FATHER; so that this dispensation is both kingdom and family; and by coming under its dominion, we become not only subjects, but children. Christ, as first-born, is visible king; and all we are, with and under him, brethren, and under God, the Father-king. God, as our sovereign Father, is mentioned expressly some fifteen times, besides other phrases of paternity, and numerous allusions to our childlike relation. Matthew 5:16; Matthew 6:1; Matthew 6:4; Matthew 6:6; Matthew 6:6; Matthew 6:8-9; Matthew 6:14-15; Matthew 6:18; Matthew 6:18; Matthew 6:26; Matthew 6:32; Matthew 7:11; Matthew 7:21.