February 08th, 2020

For the fifth Sunday after the Epiphany, we go back to where we were, two weeks ago, making our way through the beginning of the Gospel according to Matthew. For this Sunday, the gospel text is Matthew 5:13-20.

It is difficult to understand a sermon when you walk into the middle of it. But with this so-called ‘Sermon on the Mount’, the topic already seems to jump from one place to another. Is there an actual theme within the entirety of this sermon—other than the location from where it was given?

Jesus started the sermon with the beatitudes, and they may be seen to be from a position of authority. That is also mentioned as a response to the entire sermon (see 7:28-29). Jesus explains the groups of people who are blessed and in what way they will be blessed.

From the previous Sunday, we learned that, when given a list in this gospel account, the middle seems to be an important item (see 4:23-25). In this list of nine, total beatitudes (some count only eight because they do not want to include the one regarding persecution), the middle one changes the nature of the blessing.

With the first four beatitudes, something is lacking in the group at the start. After those beatitudes, there is something in the group that Jesus identifies that does not show something lacking, but it shows something wonderful that they possess. And because of this characteristic, Jesus promises a blessing to that particular group that is still unexpectedly generous. In short, in whatever your situation, Jesus does something incredible.

Jesus makes his very first, very obvious self-reference in the Sermon on the Mount with this very last blessing (verse 11): ‘Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely ON MY ACCOUNT (emphasis added).’
This self-reference is certainly not a positive one. Jesus could have described himself as the powerful one, even as the Son of God (see verse 9). He could have described some of the wonderful things that happen to others on account of him. But Jesus is going down a very different road.

Speaking of roads, with this previous Sunday text, a middle item within this Sermon on the Mount may point to a possible theme for the entire sermon. It certainly could be an easy thing to pass over.

The first time Jesus spoke of God as Father, the people were probably in shock. That usually did not happen in the Old Testament. Jesus is starting them down a new road. Even more shocking is that almost all of these references in the Sermon on the Mount are to ‘your Father’. That is something they did not deserve—and here we may think of all the graciousness that begins in the book of Genesis. Here are all the references to ‘Father’ in the Sermon on the Mount:

1. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven (5:16).
2. But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven (5:44-45a).
3. You therefore must be perfect, as your heavenly Father is perfect (5:48).
4. Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven (6:1).
5. And your Father who sees in secret will reward you (6:4b).
6. But when you pray, go into your room and shut the door and pray to your Father who is in secret (6:6a).
7. And your Father who sees in secret will reward you (6:6b).
8. Do not be like them, for your Father knows what you need before you ask him (6:8).
9. Pray then like this: Our Father in heaven… (6:9a).
10. For if you forgive others their trespasses, your heavenly Father will also forgive you… (9:14).
11. …but if you do not forgive others their trespasses, neither will your Father forgive your trespasses (9:15).
12. But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret (6:17-18a).
13. And your Father who sees in secret will reward you (6:18b).
14. Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them (6:26a).
15. For the Gentiles seek after all these things, and your heavenly Father knows that you need them all (6:32).
16. If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him (7:11)!
17. Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven (7:21).

It is not so obvious, but perhaps that is the point. For the vast majority of references, Jesus talked about his Father as if he were their Father, and he is not so clear how that happens. He is wanting them to keep on listening, to keep on following him. It is a long road upon which he is walking.
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At the middle occurrence, Jesus says that this Father is ‘our’ Father. And, at the very last mention, he says that this Father is ‘my’ Father. For this Father to become our Father, it is crucial to continue to hear his voice as he continues down that road he is headed. And at the end of that very special road—surprise, surprise—he will call them his brothers (see 28:10).