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
“There is no one righteous, not even one; there is no one who understands; no one seeks God. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ, to all who believe. For there is no difference.” — Rom. 3:10, 21–22 (NIV)
INTRODUCTION
We bring you this week the concluding part of “A Righteousness Revolution,” published last week. For ease of reference, we recap the last paragraph of last week’s article. Please enjoy and pass it on!
THE GOAL OF THIS TRANSFORMATION
What is the goal of this metamorphosis? Scripture states it in a number of different ways, which overlap and can be seen as different ways of expressing the same basic concept. Scripture often does this because our minds are inadequate to comprehend, and our language inadequate to express, the full scope of God’s revelation to us.
TO BECOME LIKE GOD IN CHARACTER
The whole concept can be summed up in the simple and astonishing statement that we are to become like God. Not like God in power; we can never aspire to that, although we can move in much greater power than many Christians have ever imagined. But like God in character.
We are to “put on the new self, created to be like God in true righteousness and holiness” — Eph. 5:24; the “new self, which is being renewed in knowledge in the image of its Creator” — Col. 3:10. “We, who with unveiled faces all reflect the Lord’s glory, are being transformed into His likeness with ever-increasing glory, which comes from the Lord who is the Spirit” — 2 Cor. 3:18. “When He appears we shall be like Him” — 1 John 3:2. We are to “participate in the divine nature” — 2 Pet. 1:4. We can have “the mind of Christ” — 1 Cor. 2:16; Phil. 2:5. (Emphasis added in each case.)
Adam and Eve were created in the image of God — Gen. 1:26. With Adam’s Fall, much of that image was lost. But with Christ’s sacrifice for us, those who accept Him as Lord and Saviour can be restored into God’s image.
“Just as we have borne the likeness of the earthly man [the first Adam], so shall we bear the likeness of the man from heaven [the second Adam, Jesus Christ]” — 1 Cor. 15:49.
Jesus said, “Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father” — John 14:12.
We think of this (if we dare think of it at all) as meaning that we can heal, cast out demons and even raise people from the dead. It does mean that, and people who have faith in Jesus Christ are doing that now. But does it not mean more?
Jesus said that He did only what He saw the Father doing and spoke only the words the Father gave Him. Can we, should we, expect to do the same? He said, “I and the Father are one.” Can we expect this for ourselves? He said, “Anyone who has seen Me has seen the Father” — John 14:9. Can this be said of us?
Paul told the Corinthians that they were “clearly an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart” — 2 Cor. 3:3 (NKJV).
Is this not part of what it means to “be” His witness — Acts 1:8 — so that people can look at us and see Christ? We are to be witnesses by who we are, not just what we say. Jesus expects that there will be something different about us, that people will be able to look at us and know that we are His disciples — John 13:35.
He said of His disciples, “They are not of the world, even as I am not of it” — John 17:16.
His demands are to imitate and model Christ’s behaviour and to be clear reflections of the Lord — Matthew 5:16.
ESTABLISHING OUR ATTITUDE OF RIGHTEOUSNESS
Writing from a prison cell in Rome, the apostle Paul wrote about the attitude a Christian should have: “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ” — Philippians 1:27.
He is telling us that no matter what unexpected disruptions, frustrations or difficulties come our way, we are to respond with a Christ-like attitude.
Paul later writes, “Your attitude should be the same as that of Jesus Christ” — Philippians 2:5. He also encourages us in Ephesians 5:1 to be “imitators of Christ as dearly beloved children.”
As children love to imitate what they see and repeat what they hear, we also are charged to imitate and model Christ’s behaviour and to be clear reflections of the Lord.
Jesus maintained a perfect attitude in every situation because He prayed about everything and worried about nothing. We, too, should seek God’s guidance about every aspect of our lives and allow Him to work out His perfect will without interference.
Jesus’ attitude was never to become defensive, discouraged or depressed because His goal was to please the Father rather than to achieve His own agenda.
In the midst of trials, He was patient. In the midst of suffering, He was hopeful. In the midst of blessing, He was humble. Even in the midst of ridicule, abuse and hostility, He “made no threats . . . and did not retaliate. Instead He entrusted Himself to Him who judges justly” — 1 Peter 2:23.
MY BROTHERS AND SISTERS: LOVING MUHAMMAD MEANS FOLLOWING MUHAMMAD
We say: “We love the Prophet.”
Alhamdulillah.
But the real test of love is not how loudly we shout when someone insults him.
The real test is: Do we behave as he behaved?
Allah says: “Indeed, you are surely of outstanding character.” (Qur’an 68:4)
And Allah says: “Indeed, in the Messenger of Allah you have an excellent example.” (Qur’an 33:21)
Therefore, if we claim to defend Muhammad (pbuh) but abandon his patience, mercy, justice and wisdom, we must ask ourselves:
Are we really defending him or are we betraying his example?
AN INSULT DOES NOT MAKE A PRIVATE PERSON A JUDGE AND EXECUTIONER
This point must be understood clearly.
Islam has laws concerning crimes.
Islam has courts.
Islam has legitimate authority.
Islam does not turn every angry individual into judge, jury and executioner.
The Qur’an says: “O believers! Stand firm for justice.” (Qur’an 4:135)
And the Prophet gave severe warnings against unlawful killing.
He said: “Whoever kills a person under covenant will not smell the fragrance of Paradise.”
(Sahih al-Bukhari, 3166)
Therefore, no Muslim should stand in a mosque and mobilize ordinary people to kill another person because of an insult.
That is not prophetic leadership.
That is not emotional courage.
That is not the Sunnah.
And it is certainly not a license for vigilantism.
If an offence has been committed, report it.
If a crime has been committed, let the competent authorities investigate it.
If punishment is legally warranted, let lawful judicial institutions determine it.
The Ghana Police Service has itself reminded religious leaders and the public that freedom of religion or expression cannot be used to justify inciting violence or encouraging people to harm others.
For Muslims, this is not merely a question of Ghanaian law.
It is also a question of taqwā (fear of Allah).
THE PROPHET TAUGHT US HOW TO SPEAK
Allah says: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in the best manner.” (Qur’an 16:125)
This is the Islamic methodology of da’wah:
Wisdom.
Good counsel.
Best argument.
Not abuse.
Not threats.
Not mob action.
Not revenge.
WHAT SHOULD WE DO WHEN SOMEONE INSULTS THE PROPHET MOHAMMED (PBUH)?
Servants of Allah, remember these SEVEN STEPS.
1. PAUSE
Do not react while you are angry.
Allah praises those: “Those who restrain anger and pardon people.” (Qur’an 3:134)
2. VERIFY
Do not forward every video.
Do not believe every audio.
Do not react to an edited clip without knowing the context.
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Allah says: “Then verify.” (Qur’an 49:6)
3. DO NOT RETALIATE WITH AN INSULT
Remember Qur’an 6:108.
We do not insult Jesus (Peace be upon him).
We do not insult Christianity.
We do not insult churches.
We do not insult the Bible.
We can disagree theologically while remaining respectful.
The author is the chief Imam of katamanso Municipal and Certified Counsellor and Governance Exper
