Fruitful Living
The Sermon on the Mount (2)
Now when Jesus saw the crowds, He went up on the mountainside and sat down.
His disciples came to Him, and He began to teach them, saying: – Matthew 5:1-2 NIV
When Jesus had finished saying these things, the crowds were amazed at His teaching, because He taught as one who had authority, and not as their teachers of the law – Matthew 7:28-29 NIV
INTRODUCTION.
Today we bring you the final part of the Sermon on the Mount, in which Jesus summed up almost all of His teachings. As Christians we must adhere to the lessons in this Sermon. The Sermon teaches us about the kingdom and the way Christ’s people will live under His Lordship. To that end, let us receive His kingdom by faith and let us live according to its message of love.
There is no single paragraph of the Sermon on the Mount in which this contrast between Christian and non-Christian standards is not drawn. It is the underlying and uniting theme of the Sermon; everything else is a variation of it. Sometimes it is the Gentiles or pagan nations with whom Jesus contrasts His followers. Thus pagans love and salute each other, but Christians are to love their enemies Matt. 5:44-47; pagans pray after a fashion, ‘heaping up empty phrases,’ but Christians are to pray with the humble thoughtfulness of children of their Father in heaven Matt. 6:7-13; pagans are preoccupied with their own material necessities, but Christians are to seek first God’s rule and righteousness Matt. 6:32-33.
At other times Jesus contrasts His disciples not with Gentiles but with Jews, that is, not with heathen people but with religious people, in particular with the “Scribes and Pharisees.” Professor Jeremias is no doubt right to distinguish between these as “two quite groups” in that “the Scribes are theological teachers who have had some years of education, the Pharisees on the other hand are not theologians, but rather groups of pious laymen from every part of the community.” Certainly, Jesus sets Christians morals over against the ethical casuistry of scribes – Matt. 5:21-48 and Christians devotion over against the hypocritical piety of the Pharisees Matt. 6:1-18.
The followers of Jesus are to be different – different from both the nominal church and the secular world, different from both religious and the irreligious. The Sermon on the Mount is the most complete delineation anywhere in the New Testament of the Christian counter-culture. Here is a Christian value-system, ethical standard, religious devotion, attitude to money, ambition, lifestyle and network of relationships-all of which are totally at variance with those of the non-Christian world. And this Christian counter-culture is the life of the Kingdom of God, a fully human life, indeed, but lived out under the divine rule.
The Sermon on the Mount as composed in Matthew chapters 5-7 forms a wonderfully coherent whole. It depicts the behaviour which Jesus expected of each of His disciples, who is also thereby a citizen of God’s Kingdom. We see Him as He is in Himself, in His Heart, motives and thoughts, and in the secret place with His Father. We also see Him in the arena of public life, in His relations with His fellow men, showing mercy, making peace, being persecuted, acting like salt, letting His light shine, loving and serving others (even His enemies), devoting Himself above all to the extension of God’s Kingdom and righteousness in the world. Perhaps a brief analysis of the Sermon will help to demonstrate its relevance to ourselves in the 21st century.
- A Christian’s Character – Matt. 5:3-12
The beatitudes emphasise eight principal marks of Christian character and conduct, especially in relation to God and to men, and divine blessing which rests on those who exhibit these marks.
- A Christian’s Influence –Matt. 5:13-16
The metaphors of salt and light indicate the influence for good which Christians will exert in the community if (and only if) they maintain their distinctive character as portrayed in the beatitudes.
- A Christian’s Righteousness – Matt. 5:17-48
What is to be a Christian’s attitude to the moral law of God? Is the very category of law abolished in the Christian life, as the advocates of the “new morality” and of the “not under law” school strangely assert? No. Jesus had not come to abolish the law and prophets, He said, but to fulfill them. He went on to state both that greatness in God’s Kingdom was determined by conformity to their moral teaching, and even that entry into the Kingdom was impossible without a righteousness greater than that of the Scribes and the Pharisees Matt. 5:17-20. Of this greater Christian righteousness, He even gave six illustrations – Matt. 5:21-48, relating to murder, adultery, divorce, swearing, revenge and love. In each antithesis the easy-going tradition of the scribes, reaffirmed the authority of the Old Testament Scripture and drew out the full and exciting implications of God’s moral law.
- A Christian’s PietyMatt. 6:1-18
In their “piety” or religious devotion Christians are to resemble neither the hypocritical display of the Pharisees nor the mechanical formalism of pagans. Christian piety is to be marked above all by reality, by the sincerity of God’s children who live in their Heavenly Father’s presence.
To be continued!
STAY BLESSED!
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By Dr Joyce Aryee, the author
Fruitful Living
Muslim women in leadership, governance and other professional fields (Final part)
Though debated, women’s leadership is not prohibited in Islam if practiced within Islamic ethics. Muslim women historically influenced governance through education, economic power, and advisory roles (Ahmed, 2021). Contemporary Muslim women in public office embody the Qur’anic principle of justice (Qur’an 4:135).
Islam encourages professions that benefit society. Female physicians, gynecologists, and nurses are essential in Muslim societies, ensuring culturally sensitive healthcare (Shaikh, 2015). Similarly, Muslim women in education, media, and business embody the Prophetic principle of service to humanity.
The Ghanaian context
In Ghana, Muslim women play a pivotal role in sustaining both families and communities. Beyond managing households, many women assume the role of primary breadwinners, paying school fees, supporting relatives, and financing community projects. Their contributions extend into professional and public life. In academia, Dr Rabiyatu Armah, an Islamic educationist and lecturer at University of Ghana, has championed girls’ schooling and equal opportunities in religious studies. In politics and governance, Hajia Samira Bawumia, Ghana’s former Second Lady, has promoted literacy, health, and women’s empowerment through nationwide initiatives. In the media, Madam Shamima Muslim, who serves as Deputy Presidential Spokesperson under President John Dramani Mahama, stands as a role model for young Muslim journalists. Her career reflects how Muslim women can excel in public communication while upholding modesty and Islamic values. These examples affirm that empowering Muslim women in education, media, and governance strengthens both families and national development.
Education and economic empowerment
The Prophet Muhammad (peace be upon him) stated: “The best of you are those who are best to their women.” (Tirmidhi, Hadith 1162). Honouring women means enabling them to access education and livelihood. Denying women education contradicts both the Qur’an and Sunnah and weakens the Muslim ummah (Barazangi, 2008).
A call to rethink our attitudes
Muslim societies today must critically re-examine cultural practices that continue to restrict women’s potential and return to Islam’s authentic message. The Qur’an and Sunnah affirm women as not only homemakers but also scholars, professionals, and leaders in society. True empowerment lies in realising the framework Islam already provides.
The role of Muslim scholars (‘ulama) is crucial. Those trained in Sharia and Islamic jurisprudence (fiqh) must guide women in balancing modesty with participation in business, education, and public service. History offers powerful precedents: Aisha bint Abu Bakr (RA), one of the Prophet’s wives, transmitted over 2,000 hadiths and was a leading authority in law; and Fatima al-Fihri founded the University of al-Qarawiyyin in Morocco, the world’s oldest existing university. Their legacy demonstrates how knowledge and faith combined to shape civilisations. Equipping today’s Muslim women with similar guidance will strengthen families, uplift communities, and ensure a prosperous ummah.
Conclusion
Islam dignified women at a time when they were devalued, transforming them from marginalised figures to partners in faith, family, and society. From Khadijah (RA), who invested her wealth in the Prophet’s mission, to Aisha (RA), who transmitted knowledge and shaped Islamic scholarship, women have always stood at the heart of the ummah. The Qur’an enshrined their rights to inheritance, education, economic participation, and spiritual equality (Qur’an 4:7; 33:35).
Equally significant is the role of Muslim women in marriage and family life. The Qur’an describes spouses as “garments for one another” (Qur’an 2:187), highlighting marriage as a bond of comfort and protection. As wives and mothers, Muslim women nurture faith, instill moral discipline in children, and create homes rooted in mercy, patience, and cooperation. This domestic leadership complements their contributions in business, education, health, and governance, ensuring balance in both private and public life.
Allah reminds us: “For men is a share of what they earn, and for women is a share of what they earn.” (Qur’an 4:32). Empowering women in marriage, education, and work is therefore central to building thriving families, resilient communities, and a strong ummah.
By Imam Alhaji Saeed Abdulai, the Author
Fruitful Living
Being a channel of truth and holiness (Part 1)
“Again Jesus call the crowd to Him and said, “Listen to me, everyone, and understand this. Nothing outside a man can make him ‘unclean’ by going into him. Rather, it is what comes out of a man that makes him ‘unclean.” – Mark 7:14-16 (NIV)
Introduction
The Lord is really awesome in His wisdom and as Moses said when they were led to cross the Red Sea – “Who is like unto you, O Lord, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?” – Exodus 15:11 (KJV)
CHANNEL
The word channel connotes action – real action because as a verb, it means:
- to direct
- to show the way
- shepherd
- lead
- train; among others.
And as a noun it can mean:
- a conduit
- an access
- an artery
- a pipeline
- a means of.
But the other words I found in the Thesaurus which really thrilled me and gave me a greater understanding of who we are called to be as Christians are meaning of channel as
- Advertiser;
- Delegate;
- Witness;
- Narrator;
- Go between;
- Spokesman,
- Communicator;
- Publiciser;
- Speaker.
Fascinating isn’t it. This reminds us of our calling as stated in Acts 1:8 that we will receive power when the Holy Spirit comes and we will be His witness here on earth – we are to be those through whom others come to know the Lord Jesus Christ. So as I found in the Thesaurus, we are Jesus’ delegates here on earth – we represent Him. We are His spokespersons. His go between when He wants to reach out to people. We are His communicators – we are really the ones who should be on radio each day telling people about the Lord Jesus Christ as the only means of salvation and redemption from sin. Alas, political party communicators seem to have the upper hand because media houses prefer their cacophony and not our soothing but very powerful words that ONLY Jesus saves.
By Rev. Dr Joyce Aryee, the author
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