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!
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By Dr Joyce Aryee, the author
Praise of Allah and benediction upon the Prophet (s.a.w.) ALL praise and gratitude are due to Allah, the Lord of the heavens and the earth, the Most Merciful, the Bestower of mercy and forgiveness. We praise Him for granting us life, guidance, and the blessing of Islam, and for allowing us once again to approach the noble season of Ramadan. May the peace and blessings of Allah be upon our beloved Prophet Muhammad (s.a.w.), the seal of the Prophets, his family, his companions, and all those who follow their path in righteousness until the Last Day.
Understanding Ramadan in the Islamic calendar
Ramadan is the ninth month of the Islamic lunar (Hijri) calendar, a calendar that is divinely rooted in the movement of the moon and deeply tied to Islamic acts of worship. Unlike the Gregorian calendar, the Islamic calendar revolves around lunar cycles, making Ramadan rotate through different seasons of the year. This variation itself is a manifestation of divine wisdom, ensuring that Muslims experience fasting under varying conditions, thereby reinforcing patience, gratitude, and resilience.
Ramadan occupies a unique position in Islam because it is the month in which the Qur’an was revealed as divine guidance for humanity, a criterion between truth and falsehood. Allah says:
“The month of Ramadan is that in which was revealed the Qur’an, a guidance for mankind and clear proofs of guidance and criterion.” (Qur’an 2:185)
Thus, Ramadan is not merely a period of abstaining from food and drink, but a comprehensive spiritual season aimed at moral reform, spiritual elevation, and societal harmony.
The imminence of Ramadan and its spiritual significance
In just four to five days, Muslims across the globe will commence the observance of a month-long fast, from dawn (Fajr) until sunset (Maghrib). This nearness of Ramadan is a powerful reminder of the swift passage of time and the urgency of preparing oneself spiritually, mentally, and physically. The righteous predecessors used to supplicate to Allah for months, asking Him to allow them to reach Ramadan and to accept their deeds within it.
The arrival of Ramadan is not only a personal spiritual event but also a global manifestation of unity, as millions of Muslims, regardless of race, nationality, or social status, engage in the same act of worship at the same sacred time.
Ramadan as a sacred obligation and pillar of Islam
Ramadan holds a central place in Islam as fasting during this month is a divinely mandated obligation (farḍ) upon every eligible Muslim. Allah explicitly commands:
“O you who believe! Fasting has been prescribed for you as it was prescribed for those before you, so that you may attain Taqwa (God-consciousness).” (Qur’an 2:183)
This verse establishes fasting as a means to cultivate Taqwa, a heightened awareness of Allah that governs one’s actions, thoughts, and intentions.
The obligatory nature of fasting is further emphasized in the well-known Hadith narrated by Ibn ‘Umar (r.a.), where the Prophet Muhammad (s.a.w.) said:
“Islam is built upon five pillars: bearing witness that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah, fasting Ramadan, and performing Hajj for those who are able.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
This Hadith firmly situates fasting in Ramadan as one of the foundational acts upon which a Muslim’s faith stands.
The Sermon of the Prophet (s.a.w.) as Reported by Salman al-Farsi
One of the most profound narrations highlighting the virtue of Ramadan is the Hadith of Salman al-Farsi (r.a.), who reported that the Prophet Muhammad (s.a.w.) addressed the companions at the end of the month of Sha‘ban, saying:
“O people! A great and blessed month has cast its shadow upon you. A month in which there is a night better than a thousand months. Allah has made its fasting obligatory and standing in prayer during its nights voluntary. Whoever draws nearer to Allah by performing a good deed in it will be like one who performs an obligatory act in other months…” (Reported by al-Bayhaqī)
This sermon demonstrates the prophetic method of psychological and spiritual preparation, conditioning the minds and hearts of the believers to receive Ramadan with reverence, discipline, and optimism.
By Imam Alhaji Saeed Abdulai
(Kpone Katamanso Municipal Chief Imam, Certified Counsellor and Governance Expert)
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Saying no to sin becomes easier when love leads the way
Though each of us faces temptations periodically, saying no to sin should not always be a long internal debate. Saying no becomes easier when we remember that saying yes hurts someone whose love we cannot live without.
Love is a powerful motivator. When you deeply love someone, you do not want to disappoint them or break their trust. In the same way, when we truly understand God’s love for us, obedience becomes a response of love, not merely a religious duty.
Jesus did not die for us because we were perfect. He died for us while we were still sinners. His sacrifice at Calvary was the ultimate demonstration of personal, sacrificial, and unconditional love. Every drop of blood, every wound, and every moment of suffering was endured so that we could be forgiven, restored, and given eternal life.
When we keep the cross before our eyes, sin begins to lose its attractiveness. How can we casually embrace what nailed our Saviour to the cross? How can we take lightly what cost Him everything? This realisation does not produce fear—it produces devotion.
Living with eternal accountability
Romans 14:7–12 reminds us that we do not live to ourselves and we do not die to ourselves. Each of us belongs to God, and each of us will give an account of our lives before Him. This truth is not meant to terrify us, but to sober us.
Our choices matter. Our words matter. Our actions matter. Not because we are trying to earn salvation, but because our lives are meant to reflect the One who saved us. Christianity is not a casual commitment; it is a lifelong surrender.
Living with eternal accountability helps us make wiser decisions. It teaches us to think beyond the moment and consider eternity. It helps us resist temporary pleasures that can cause lasting damage to our spiritual lives and our witness.
Conclusion
No one is too wicked, too broken, too unlovable, or too far gone for Jesus to love. His grace reaches deeper than our failures, and His mercy is greater than our mistakes. The way to life is always open, and the invitation of grace still stands.
Walking in the way of life does not mean we will never stumble, but it does mean we will never walk alone. Christ walks with us, strengthens us, forgives us, and leads us forward. And as we keep our eyes on the cross, may our hearts remain anchored in the love that saved us and continues to transform us.
By Rev. Dr Joyce Aryee
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