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Matthew 5; Luke 6 – Come Follow Me
This review from
the LDS – Come Follow Me manuals for Sunday School, Families, and Individuals covers
the lesson plan for Matthew 5, and Luke 6.
People
assume that Jesus’ words and phrases were completely original. The text of the Sermon on the Mount is
steeped in phraseology from the Old Testament.
Jesus’ words were not completely new.
These expressions would have had a familiar ring to his disciples in
Galilee. Jesus is teaching His disciples, His
inner-group of apostles, up in a mountain, away from the masses.
The
substance of this teaching in Matthew 5 is also recorded in the 6th
chapter of Luke, but it is different. I would suggest that this teaching was
repeated possibly many times to many different groups over the course of Jesus’
three-year ministry.
The word “blessed” means “happy” “fortunate”. Jesus is teaching the way to Christian
blessedness or happiness, not the happiness the world provides. It’s important to distinguish between Jesus’
prescription for happiness and the worlds definition of happiness.
Actually
throughout Matthew 5, 6, and 7 Jesus
proclaims the need for righteousness, and He warns of the penalty of sin. However, Jesus always presents God as the
standard of righteousness and Himself as the means of righteousness. Without Christ, righteousness is
unattainable. The Sermon on the Mount is
a case in point.
Jesus begins
the Sermon with a description of the blessed life in Matthew
5:1-12. The Beatitudes
are not telling us “how to” be righteous but are simply describing what righteousness
looks like.
Jesus presents
himself in Matthew 5:17-18 as the fulfillment of the Old Testament. These are key verses because, to earn our own
righteousness, we must fulfill the law which is impossible. But Jesus says that He will do it for
us.
He says in Matthew 5:20 no
amount of our good works will gain us entrance to heaven. Jesus uses the Pharisees as an example of
unsuccessfully trying to do good works to attain heaven. Jesus will go on to say that it’s not a
religious system that saves, but He Himself that saves.
In Matthew 5:21-48 He
“raises the bar” for righteousness according to God’s standard, instead of
man’s interpretation of the law. He
explains God’s intent behind Old Testament laws. The bar is raised so high as to make
everyone, even the most dedicated religious practitioner, guilty before
God.
In the
Sermon on the Mount, Jesus meticulously deconstructs the pharisaical religion
of good works, points to a holiness greater than our own, and offers Himself as
the sole basis of religion. Accepting
what Jesus says in the Sermon requires faith in who He is.
Jesus deliberately
contrasts his approach with that of the scribes and Pharisees, drawing the
contrast in this way: Matthew 5:21-22 “Ye have heard that it
was said by them of old time…But I say unto you…” You have heard
– but I say!
At the
beginning of the Sermon, Jesus declares in Matthew 5:17 “Think not that I am
come to destroy the law, or the prophets: I a
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This review from
the LDS – Come Follow Me manuals for Sunday School, Families, and Individuals covers
the lesson plan for Matthew 5, and Luke 6.
People
assume that Jesus’ words and phrases were completely original. The text of the Sermon on the Mount is
steeped in phraseology from the Old Testament.
Jesus’ words were not completely new.
These expressions would have had a familiar ring to his disciples in
Galilee. Jesus is teaching His disciples, His
inner-group of apostles, up in a mountain, away from the masses.
The
substance of this teaching in Matthew 5 is also recorded in the 6th
chapter of Luke, but it is different. I would suggest that this teaching was
repeated possibly many times to many different groups over the course of Jesus’
three-year ministry.
The word “blessed” means “happy” “fortunate”. Jesus is teaching the way to Christian
blessedness or happiness, not the happiness the world provides. It’s important to distinguish between Jesus’
prescription for happiness and the worlds definition of happiness.
Actually
throughout Matthew 5, 6, and 7 Jesus
proclaims the need for righteousness, and He warns of the penalty of sin. However, Jesus always presents God as the
standard of righteousness and Himself as the means of righteousness. Without Christ, righteousness is
unattainable. The Sermon on the Mount is
a case in point.
Jesus begins
the Sermon with a description of the blessed life in Matthew
5:1-12. The Beatitudes
are not telling us “how to” be righteous but are simply describing what righteousness
looks like.
Jesus presents
himself in Matthew 5:17-18 as the fulfillment of the Old Testament. These are key verses because, to earn our own
righteousness, we must fulfill the law which is impossible. But Jesus says that He will do it for
us.
He says in Matthew 5:20 no
amount of our good works will gain us entrance to heaven. Jesus uses the Pharisees as an example of
unsuccessfully trying to do good works to attain heaven. Jesus will go on to say that it’s not a
religious system that saves, but He Himself that saves.
In Matthew 5:21-48 He
“raises the bar” for righteousness according to God’s standard, instead of
man’s interpretation of the law. He
explains God’s intent behind Old Testament laws. The bar is raised so high as to make
everyone, even the most dedicated religious practitioner, guilty before
God.
In the
Sermon on the Mount, Jesus meticulously deconstructs the pharisaical religion
of good works, points to a holiness greater than our own, and offers Himself as
the sole basis of religion. Accepting
what Jesus says in the Sermon requires faith in who He is.
Jesus deliberately
contrasts his approach with that of the scribes and Pharisees, drawing the
contrast in this way: Matthew 5:21-22 “Ye have heard that it
was said by them of old time…But I say unto you…” You have heard
– but I say!
At the
beginning of the Sermon, Jesus declares in Matthew 5:17 “Think not that I am
come to destroy the law, or the prophets: I a
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