We take here our standpoint on St. Matthew's account of the Sermon on the Mount,' to which we can scarcely doubt that by St. Luke [2503] is parallel. Not that it is easy, or perhaps even possible to determine, whether all that is now grouped in the Sermon on the Mount' was really spoken by Jesus on this one occasion. From the plan and structure of St. Matthew's Gospel, the presumption seems rather to the contrary. For, isolated parts of it are introduced by St. Luke in other connections, yet quite fitly. [2504] On the other hand, even in accordance with the traditional characterisation of St. Matthew's narrative, we expect in it the fullest account of our Lord's Discourses, [2505] while we also notice that His Galilean Ministry forms the main subject of the First Gospel. [2506] And there is one characteristic of the Sermon on the Mount' which, indeed, throws light on the plan of St. Matthew's work in its apparent chronological inversion of events, such as in its placing the Sermon on the Mount' before the calling of the Apostles. We will not designate the Sermon on the Mount' as the promulgation of the New Law, since that would be a far too narrow, if not erroneous, view of it. But it certainly seems to correspond to the Divine Revelation in the Ten Words' from Mount Sinai. Accordingly, it seems appropriate that the Genesis-part of St. Matthew's Gospel should be immediately followed by the Exodus-part, in which the new Revelation is placed in the forefront, to the seeming breach of historical order, leaving it afterwards to be followed by an appropriate grouping of miracles and events, which we know to have really preceded the Sermon on the Mount.'
Very many-sided is that Sermon on the Mount,' so that different writers, each viewing it from his standpoint, have differently sketched its general outline, and yet carried to our minds the feeling that thus far they had correctly understood it. We also might attempt humble contribution towards the same end. Viewing it in the light of the time, we might mark in it alike advancement on the Old Testament (or rather, unfolding of its inmost, yet hidden meaning), and contrast to contemporary Jewish teaching. And here we would regard it as presenting the full delineation of the ideal man of God, of prayer, and of righteousness - in short, of the inward and outward manifestation of discipleship. Or else, keeping before us the different standpoint of His hearers, we might in this Sermon' follow up this contrast to its underlying ideas as regards: First, the right relationship between man and God, or true righteousness - what inward graces characterise and what prospects attach to it, in opposition to Jewish views of merit and of reward. Secondly, we would mark the same contrast as regards sin (hamartology), temptation, &c. Thirdly, we would note it, as regards salvation (soteriology); and, lastly, as regards what may be termed moral theology: personal feelings, married and other relations, discipleship, and the like. And in this great contrast two points would prominently stand out: New Testament humility, as opposed to Jewish (the latter being really pride, as only the consciousness of failure, or rather, of inadequate perfectness, while New Testament humility is really despair of self); and again, Jewish as opposed to New Testament perfectness (the former being an attempt by means external or internal to strive up to God: the latter a new life, springing from God, and in God). Or, lastly, we might view it as upward teaching in regard to God: the King; inward teaching in regard to man: the subjects of the King; and outward teaching in regard to the Church and the world: the boundaries of the Kingdom.
This brings us to what alone we can here attempt: a general outline of the Sermon on the Mount.' Its great subject is neither righteousness, nor yet the New Law (if such designation be proper in regard to what in no real sense is a Law), but that which was innermost and uppermost in the Mind of Christ - the Kingdom of God. Notably, the Sermon on the Mount contains not any detailed or systematic doctrinal, [2507] nor any ritual teaching, nor yet does it prescribe the form of any outward observances. This marks, at least negatively, a difference in principle from all other teaching. Christ came to found a Kingdom, not a School; to institute a fellowship, not to propound a system. To the first disciples all doctrinal teaching sprang out of fellowship with Him. They saw Him, and therefore believed; they believed, and therefore learned the truths connected with Him, and springing out of Him. So to speak, the seed of truth which fell on their hearts was carried thither from the flower of His Person and Life.