UPSIDE-DOWN LIVING

1.  Unusual Blessings (Matthew 5:1-12) 

     A. Humble and Hungry (Matthew 5:1-6) 

     B. Merciful, Pure, and Peaceful (Matthew 5:7-9) 

     C. Persecuted (Matthew 5:10-12) 

2.  Called to Make a Difference (Matthew 5:13-16) 

     A. Salt of the Earth (Matthew 5:13) 

     B. Light of the World (Matthew 5:14-16) 

3.  Do Right for Right Reasons (Matthew 6:1-8) 

     A. Gracious Giving (Matthew 6:1-4) 

     B. Impactful Praying (Matthew 6:5-8) 

Central Truth:  The kingdom of God stands in stark contrast to the kingdom of man. 

Focus:  Analyze Jesus’ challenging words in the Sermon on the Mount and adhere to His teachings. 

Evangelism Emphasis:  Citizens of God’s kingdom draw sinners to Christ through righteous living. 

Text:  “Ye are the light of the world. A city that is set on an hill cannot be hid” (Matthew 5:14). 

INTRODUCTION 

The Sermon on the Mount holds a significant place in Christian thought, yet it is interpreted in a variety of ways. Some see it as a way of Jesus stressing the impossibility of a self-righteous approach to God, thus laying the groundwork for the Apostle Paul’s message of salvation by grace through faith. Others see Jesus’ teachings here as a template for how individuals ought to behave in order to make the world a better place. But these views miss the major point of what Jesus was doing when He delivered these truths. 

Jesus was not just a teacher offering a philosophy for this world to live by. He was announcing something that was starting to happen—God was doing a new thing. The Lord was establishing His kingdom, and it does not work the way we would expect. In the Sermon on the Mount, Jesus’ description of life in His kingdom seems upside-down to us. In our way of thinking, good news is related to health, wealth, and prosperity, but Jesus is saying it is the humble, the poor, the mourners, and the peacemakers who are blessed in God’s kingdom. 

N. T. Wright said the Sermon on the Mount is both a description of life in the kingdom of God and an invitation for us to participate in it (Matthew for Everyone). Just as God had announced His covenant through Moses on a mountain so long before, Jesus, the Son of God, is announcing God’s new covenant with humanity in the Sermon on the Mount. 

Without this incomparable teaching, we might be tempted to live our own vision of discipleship in a way that might be easier and less challenging to us. Thus, the Sermon on the Mount is worthy of close study and a focused effort on applying its truth to our daily life. 

1. UNUSUAL BLESSINGS 

A. Humble and Hungry (Matthew 5:1-6) 

1 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, 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek: for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 

Matthew says Jesus saw the crowds coming to Him, so He went up on a mountainside. There His disciples came to Him, and He began to teach them. At this point in Matthew’s Gospel, the Twelve had not been chosen, so we do not know who the disciples were who came close to Jesus on the mountain. However, it appears these “disciples” were the main focus of Jesus’ teaching, as opposed to “the multitudes” (v. 1).  This further demonstrates the position of the disciple, sitting under the teaching of the Master rather than just being part of a crowd who follows Jesus hoping to benefit from His ministry of healing and miracles. 

Jesus began His teaching using the descriptive word “blessed” (v. 3). In common usage, blessed might be understood as “happy” or something similar. However, that does not fit with the way this word would have been used in Aramaic. Instead, it is a term of congratulations and recommendation. One who possesses these qualities should be “envied and emulated” because they make up the “good life” (R. T. France, Matthew). This is a declaration of the kind of qualities to be celebrated in God’s kingdom and why they are to be celebrated. All of this is based on the announcement that His kingdom was breaking into the world. One day, Heaven and Earth will come together forever after the return of the Lord. Until that time, Jesus instructed us to pray that God’s kingdom will come to bear in the earth right now (see Matt. 6:10). Because of this, those who will follow Jesus must begin to live by the norms of the kingdom of God here and now. 

We might read the Beatitudes as a process of Christian growth. With that understanding, humility is seen as the beginning of spiritual growth. Before we can ascend, we must descend. That descent begins with being “poor in spirit” (5:3), and culminates in hungering and thirsting “after righteousness” (v. 6). Being poor in spirit is losing any sense of self-reliance, fully recognizing our need for the Lord’s help. This is accompanied by mourning (or godly sorrow) for sin and its consequences (v. 4). We do not revel our sinfulness but mourn it instead, thereby finding comfort from the Lord. This is a “godly sorrow that leads to repentance” (see 2 Cor. 7:10). 

The next step in this descent is marked by meekness. Jesus said “the meek . . . shall inherit the earth” (Matt. 5:5). Meekness is not the same thing as weakness. Being meek means holding our inherent strengths under submission to God. This is done out of a willingness to allow the Lord to direct the outcome of our life. A willingness to lay aside our privileges and authority in order to pursue the will of God is evidence of having the “mind of Christ” (see Phil. 2:5-9). 

The final step in this descent is a “hunger and thirst for righteousness” (Matt. 5:6 NKJV). This only comes after we have rejected our former life (poor in spirit, mourning), and our right to assert our own will (meekness). All that is left is a desire for God’s righteousness to be evident in our life and in the world around us. Such a desire is in keeping with God’s will, and it is guaranteed to be fulfilled. 

• How can we become “poor in spirit” (v. 3)? 
• Why can the pursuit of righteousness bring satisfaction (v. 6), when other pursuits cannot? 

B. Merciful, Pure, and Peaceful (Matthew 5:7-9) 

7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God. 

Once we have descended to the point of hungering and thirsting for righteousness, an upward move begins to take place. This growth is marked by mercy, which is “love in action.” As merciful people, we are concerned about the needs of others instead of being self-centered. This mercy is based on an awareness of how much God has been merciful to us. Because we are merciful to others, we “will be shown mercy” (v. 7 NLT). 

Jesus also celebrates the disciple who is “pure in heart” (v. 8). To be pure means to be “without mixture.” This is speaking to our motivation. It is possible to do the right things for the wrong reason. But, as a result of the descent into humility and hunger previously referenced, we should be increasingly motivated by a heart of worship and a desire to serve God at all times. 

As growing disciples, we will also become “peacemakers” (v. 9). God desires shalom—a state of total well-being for all people. Such a state can come about only through a reconciliation between human beings and God. This is the ministry Christ came to achieve through the shedding of His blood on the cross. True disciples of Jesus Christ have been “reborn and renewed” (2 Cor. 5:17-18 Amp.) and have become part of Jesus’ “ministry of reconciliation” (2 Cor. 5:18 Amp.). With reconciliation being the “ministry” of God’s family, Jesus says peacemakers will be called “the children of God” (Matt. 5:9). Reconciliation with God also involves reconciliation with our neighbor (see v. 24). We look most like our heavenly Father when we are peacemakers. 

• How can we make peace in our conflict-filled world? 

C. Persecuted (Matthew 5:10-12) 

10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. 

Jesus is clear that a life such as He describes in this sermon will not always be easy. In fact, those who truly seek to follow Jesus and live out the characteristics of life in God’s kingdom will often find themselves at odds with the spirit of the present age. Throughout His ministry, Jesus experienced opposition, culminating in His crucifixion. As disciples of Jesus, we should expect to face varying degrees of opposition as well. But we are not left without comfort. Jesus tells us to “be glad and exceedingly joyful” in those times of opposition because our “reward in heaven is great [absolutely inexhaustible]” (v. 12 Amp.). 

The Danger of Discipleship 

From a Biblical point of view, identification with the person and work of Jesus Christ places every disciple in danger of persecution, as seen in Jesus’ words: “I send you out as sheep in the midst of wolves” (Matt. 10:16 NASB). We are not called to the same suffering as Christ, since only He could take on the burden of sin and sickness; but we are called to identify with His sufferings, risking everything as His witnesses and ambassadors in the earth.—Ken Anderson 

2. CALLED TO MAKE A DIFFERENCE 

A. Salt of the Earth (Matthew 5:13) 

13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.  

A significant purpose for salt in the ancient world was the preservation of food. Salt would be rubbed into meat in order to slow its decay. In the same way, God’s people are called to act as a preservative, living in the world in such a way as to act against its “going bad.” The call of Jesus’ disciples was the same as God’s original call to Israel. They were to be a “kingdom of priests” and a “holy nation” (Ex. 19:6; 1 Peter 2:9). Disciples of Jesus are called to act as a salty preservative in the world by conforming to Kingdom standards. 

Jesus’ concern for salt that “loses its saltiness” is interesting in that it seems impossible. Strictly speaking, salt is a stable compound of sodium and chloride, but most salt in ancient Israel was taken from salt marshes and contained many impurities. The salt could dissolve, which would only leave behind the impurities and would be of little worth. Even in modern Israel, savorless salt is scattered on the soil of flat roofs, thereby hardening the soil and preventing leaks. As for Jesus’ comment here, the meaning is clear—salt that has lost its saltiness is worthless as a preservative. In the same way, a disciple that has lost their “saltiness” by conforming to the standards of the world instead of God’s kingdom cannot fulfill God’s purpose for their life. 

• In what ways is secular culture “flavoring” churches rather than churches influencing the culture? How can we change this? 

B. Light of the World (Matthew 5:14-16) 

14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. 

Whereas salt speaks of being an agent that prevents decay, light represents something more positive in nature. Rather than preventing something from happening, it presents something. Light is an oft-used religious symbol that speaks of purity, truth, and knowledge, and divine revelation (D. A. Carson, Matthew & Mark). Jesus calls His disciples “the light of the world” (v. 14). Certainly, Israel was intended to be a “light to the Gentiles” (Isa. 42:6; 49:6). God’s intention in calling them as His special people was to reveal Himself to the world in and through them. By doing so, evil would be exposed and the lost would be able to find their way to Him. God’s people are still called to be the light of the world, but now that call is not just to the descendants of Abraham; it is to both Jews and Gentiles who are united in “one new humanity” through faith in Jesus Christ (Eph. 2:14-16 NIV). 

Jesus elaborates on the theme of light by speaking of “a city on a hilltop that cannot be hidden” (Matt. 5:14 NLT). This is not one individual light, but the light of many individual disciples on display for the world to see. It is important that we realize the corporate aspect of discipleship. While each of us has a personal relationship with Jesus, that relationship places all of us in a group—the people of God. Jesus said His disciples would be known by their “love for one another” (John 13:35 NKJV). This would not be possible if discipleship were simply about solitude and individuality. Each of us is part of something bigger than ourselves. This is why it is so important for us to faithfully gather together with our brothers and sisters in the church. Together, our individual lights shine like a city on a hill. 

Nor does Jesus give us the option of hiding our light (Matt. 5:15). No one lights a lamp and then puts it under a cover. The cover would block the light from shining in the house, and it could extinguish the light. For us as Christians, that cover may represent the fear of people’s opinion, or it may represent conformity to the world system instead of conformity to the kingdom of God. But neither of those can be an option for us. Hiding our light is a denial of the call of God. We are called to shine our light in a darkened world. Jesus says this light is shown by our “good works” on display for all to see (v. 16). The goal is not to make us look good in the eyes of the world, but to glorify our heavenly Father. 

Witness Wisely 

A man who was trying to be more diligent about witnessing saw an opportunity when he was standing in the “Ten Items or Less” checkout at the grocery store. 

“All have sinned,” he began, sincerely looking at the clerk scanning his items. 

“Including you, Mac,” she replied, without looking up. “I count twelve items here.”—Humor for Preaching and Teaching 

3. DO RIGHT FOR RIGHT REASONS 

A. Gracious Giving (Matthew 6:1-4) 

1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. 

Up to this point in the Sermon on the Mount, Jesus’ focus has been on our external behaviors. There is a clear call for Jesus’ disciples to be a visible witness of the kingdom of God in the earth today. However, it is not just important for us to do the right things. As we move into chapter 6, we see the importance of doing the right things for the right reasons. 

In verse 1, Jesus cautions against doing “alms” (“practicing your righteousness,” NASB) before people to be seen of them. Our public acts of obedience, as important as they are, must not be done as a performance to receive admiration from people around us. If we perform pious acts for the purpose of gaining public recognition, we have received our reward; thus, there will be no reward from our heavenly Father. 

The idea of receiving reward for our good works is not the problem Jesus is speaking of here. Three times in this chapter alone, Jesus speaks positively about our receiving a reward from our heavenly Father (vv. 4, 6, 18). It is good and right for us to perform our righteous acts before God and trust that He will reward us in the end. Having no thought of reward before we act is not necessary and can even have the effect of putting the focus on satisfying our own lofty ideals of disinterested action instead of pleasing God. Additionally, the goal of waiting to do anything good until we are sure of pure motives will have a paralyzing effect that leads us to ultimately accomplish nothing. 

In verse 2, Jesus is operating under the assumption that His disciples will be givers. He says “when you give to the poor” (NASB), not “if you give to the poor.” Jesus is warning about giving in an ostentatious manner, drawing attention to oneself for the sake of notoriety. This would have been the typical practice of Greeks and Romans who gave to public projects in order to achieve popularity. By contrast, Jesus’ disciples should give secretly. 

The idea of the left hand not knowing what the right hand is doing (v. 3) is meant to be hyperbole. This image simply conveys the idea that our giving is so much a reflexive action that it almost requires no thought. Rather, it is an overflow of the mercy and compassion God has shown to us, and the love of God that has been shed abroad in our heart by the Holy Spirit (see Rom. 5:5). 

How to Give 

The ideal is to do things that have to be done publicly in such a way that we focus on God and are not driven by public congratulations. . . . The more we give in private, whether it is writing a check to World Vision or donating canned goods to a relief shelter, the more we will focus on the person in need. Perhaps another way of saying it is that the more secretive we become, the more we are like lights, the more like a city on a hill that cannot be hidden.—Scott McKnight, Sermon on the Mount 

B. Impactful Praying (Matthew 6:5-8) 

6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 

Similar to His instructions for giving, Jesus operates under the assumption that His disciples will be people of prayer. He begins this passage saying, “when you pray” (v. 5 NKJV). This passage should not be understood as a prohibition against public prayer. As Pentecostal people, we value public prayer. This includes concert prayer, where the congregation prays together as one voice in the Spirit and with understanding. Similar to the warning about giving, the concern here is praying publicly for the purpose of being seen, heard, and admired by others. It is better to address such hypocrisy directly by praying “in secret” where no one is around to hear (v. 6). 

In verse 7,  Jesus warns against the use of “vain repetitions” in our prayers. This is not a prohibition against lengthy prayers or even repetition in prayer. Instead, it challenges the belief that lengthy prayers are more effective, resulting in the need to extend our prayers with meaningless filler. Such behavior can occur in liturgical and extemporaneous types of prayer. Our heavenly Father already knows what we need before we ask (v. 8). He does desire that we take our needs to Him in prayer, but it is not necessary to attempt to convince Him to answer our prayers by coming to Him with “meaningless repetition” (v. 7 NASB). Our relationship with Him is based on His love for us and our love returned to Him. Our prayers should reflect that kind of loving relationship. 

• Why should praying “in secret” precede praying in public? 

OUR HIGH CALLING 

Becoming a disciple of Jesus Christ means more than just accepting a set of beliefs or making some kind of verbal confession; it is a total change of lifestyle. At the same time, discipleship is more than just external behaviors with no concern given to the attitude of the heart. Jesus’ challenging words in the Sermon on the Mount help us to realize we have a high calling as His disciples. We must rely on God’s enabling grace in order to be and do everything Jesus requires of us. Thankfully, “The faithful love of the Lord never ends! His mercies never cease. Great is his faithfulness; his mercies begin afresh each morning” (Lam. 3:22-23 NLT). 

Daily Devotions 

M. The First Blessing (Genesis 1:21-23) 

T. Isaac Blesses Jacob (Genesis 27:22-29) 

W. God Blesses Your Work (Deuteronomy 2:2-8) 

T. Blessed by Not Stumbling (Matthew 11:2-9) 

F. Blessed by Faith (Luke 1:39-48) 

S. Blessed in Death (Revelation 14:12-14) 

Adopted from the Evangelical Sunday School Lesson Commentary 2021-2022.

Photo by Magda Ehlers from Pexels