SERMON ON THE MOUNT
This name is given to the great speech given by the Lord Jesus before his people and before all the people who had gathered. He is recorded in Mt. 5-7 and in Lk. 6:20-49.
From the comparison of both stories, some obvious differences emerge that in no way can be attributed to discrepancies in the story, but rather that in the Sermon on the Mount each Evangelist was directed, based on God’s object, to reveal in each Gospel a prominent facet of the Lord Jesus. , to highlight and expose from the Sermon that which corresponded to the concrete truth.
Also, the mention in Matthew that the Sermon was given on a “mountain” (Mt. 5:1), while in Luke it is stated that it was on “a level place,” has led some expositors to the position that these are two different preachings in different places, although with analogous contents.
Although we cannot at all rule out the fact that the Lord preached the same basic message in many places, adapting it to the listeners and their needs or circumstances, the comparison of both accounts indicates that, despite the divergences in the form To relate it, it is the same event.
The explanation is that the “flat place” does not refer to a plain as opposed to a mountain, but should be translated “level place”; evidently it is a mountain, because the literal translation of Gr. is “And going down with them, he stood on a level place” (Lk. 6 17).
It can be observed, in the first place, that Matthew does not record here the designation of the apostles, which Luke does give, as well as Mark (Mark 3:13-19), who on the other hand does not record the Sermon, being more interested in recording the works than the words of the Lord.
It fits with Matthew to relate this call to the mission to Israel, which corresponds to the beginning of Luke. 9.
The Kingdom does not have the prominence in Luke that it has in Matthew. In Luke it is those who join Christ and truly follow him who receive blessing. The contrast of what the Messiah says on his authority, with what the ancients said, is peculiar to Matthew.
Luke fully gives the great new morality of loving our enemies, being merciful as our Father is, not judging or condemning, but forgiving according to the divine pattern; Matthew gives direct teaching about practical justice in deeds and words, prayer and fasting, specifically directed against hypocrisy.
In the Sermon instruction is given regarding justice adjusted to all who enter the Kingdom of heaven. Only those born of the Spirit can reach the blessed state of soul in the eyes of the Lord.
This is not a requirement, as at Sinai, but Christ’s description of those who are fit for the Kingdom. This is not a message of grace to sinners; It is not the gospel of God’s grace to the lost, but his words to his disciples; and what is expected of them is personal obedience.
Sketch.
Mt. 5 not only gives an image of what the blessed are, but it is given with all the authority of the Law and the prophets fulfilled, not weakened, leaving the highest conduct appropriate for the Kingdom, in contrast to what God permitted formerly, and not now, that it is revealed in His Father’s name and the believer’s new relationship with Him.
Mt. 6 talks about the inner life or the ways of man seen by the Father, and the anxieties that could condition the believer.
Mt. 7 deals with proper conduct toward others, whether believers or not, encouraging dependence on God, and exhorting the avoidance of false prophets (no matter how many their gifts), and the practical submission of words. of Christ.