Fruitful Living
The Sermon on the Mount (I)
Now He 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 teacher of the law – Matthew 7:28-29 NIV
INTRODUCTION: What is this sermon!
The sermon on the Mount is probably the best-known part of the teaching of Jesus though arguably it is the least understood, and certainly it is the least obeyed. It is the nearest thing to a manifesto that He ever uttered, for it His own description of what He wanted His followers to be and to do. To my mind no two words sum it up better, or indicate more clearly its challenge to modern world, than the expression “Christian counter culture”.
In a way Christians find this search for cultural alternative one of the most hopeful, even exciting, signs of the times. This is because in His activities He is the comforter as well as the disturber. For the Holy Spirit, He necessarily convicts us of sin before He gives us the comfort of being our helper.
The first place to which Christians should be able to turn is the one place which they normally ignore, namely the church. For too often when Christians see in the church is not counter-culture but conformism, not a new society which they have renounced, not life but death then there is a lot of disappointment.
BACKGROUND TO THE SERMON ON THE MOUNT.
This is how God put it to the people of Israel soon after He had rescued them from their Egyptian slavery and made them His special people by covenant: “I am the Lord your God. You shall not do as they do in the land of Egypt, where you dwelt, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not walk in their statutes.
You shall do My ordinances and keep My statutes and walk in them. I am the Lord your God.” This appeal of God to His people, it will be noted, began and ended with the statement that He was the Lord their God. This was because He was their covenant God, and because they were His special people, that they were to be different from everybody else. They were to follow His commandment and not take their lead from standards of those around them.
Throughout the centuries which followed, the people of Israel kept forgetting their uniqueness as the people of God. Although in Balaam’s words they were “a people dwelling alone, and not reckoning itself among nations”, yet in practice they kept becoming assimilated to the people around: “They mingled with the nations and learned to as they did.”
So they demanded a king to govern them “like all the nations”, and when Samuel remonstrated with them on the ground that God was their king, they were stubborn in their insistence: “NO! but we will have a king over us, that we also may be like all the nations.” Worse even than the inauguration of the monarchy was their idolatry.
“Let us be like the nations” they said to themselves”… and worship wood and stone.” So God kept sending His prophets to them to remind them who they were and to plead with them to follow His way. “Learn not the way of the nations,” He said to them through Jeremiah, and through Ezekiel, Do not defile yourselves with the idols of Egypt; I am the Lord your God.”
But God’s people would not listen to His voice, and the specific reason given why His judgement fell first upon Israel and then nearly 150 years later upon Judah was same:
“The people of Israel had sinned against the Lord their God… and had… walked in the customs of the nations…Judah also did not keep the commandments of the Lord their God, but walked in the customs which Israel had introduced.”
THE KINGDOM OF GOD.
All this is an essential background to any understanding of the Sermon on the Mount. The Sermon is found in Matthew’s Gospel towards the beginning of Jesus’ public ministry.
Immediately after His baptism and temptation He began to announce the good news that the Kingdom of God, long promised in the Old Testament era, was now on the threshold. He Himself had come to inaugurate it. With Him the new age had dawned, and the rule of God had broken into history.
‘Repent,’ He cried, “for the Kingdom of God is at hand.” Indeed, “He went about all Galilee, teaching in their synagogues and preaching the gospel of the Kingdom.” The Sermon on the Mount, then, is to be seen in this context. It portrays the repentance and the righteousness which belong to the Kingdom. That is, it describes what human life and human community look like when they come under the gracious rule of God.
And what they look like? Different! Jesus emphasised that His true followers, the citizens of God’s Kingdom, were to be entirely different from others. They were not to take a cue from the people around them, but from Him, and so prove to be genuine children of their Heavenly Father.
The key text of the Sermon of the Mount is Matthew 6:8: “Do not be like them.” It is immediately reminiscent of God’s Word to Israel in olden days: “You shall not do as they do.” It is the same call to be different. And right through the Sermon on the Mount this theme is elaborated. Their character was to be completely distinct from that admired by the world (the beatitudes). They were to shine like lights in the prevailing darkness. Their righteousness was to exceed that of the scribes Pharisees, both in the ethical behaviour and religious devotion, while their love was to be greater and their ambitions nobler than those of their pagan neighbours.
To be continued!
STAY BLESSED!
For further inquires please contact us on Tel Nos. 0268130615 or 0243588467
Email: saltnlightministries@gmail.com
Website: saltandlightgh.org.
By Dr Joyce Aryee
“….at just the right time, when we were still powerless, Christ died for the ungodly” – Romans 5:6 (NIV)
Introduction
Jesus Christ shed His blood on the Cross as the perfect, all-sufficient sacrifice for our sins. His atoning death and victorious resurrection constitute the only ground for our salvation. The Holy Spirit glorifies the Lord Jesus Christ and convicts the world of its guilt. He regenerates sinners, and we are baptized in Him into union with Christ and adopted as heirs in the family of God. The Holy Spirit also indwells, illuminates, guides, equips and empowers believers for Christ-like living and service.
We continue from where we ended last week
Seven words on the cross
4. The word of spiritual suffering
“My God, my God, why have you forsaken me?” – Mark 15:34. These words mark the climax of Jesus’ suffering for a lost world. Jesus experienced separation from God the Father as the sinner’s substitute. Here the sorrow, grief and pain were at their worst!
He was pierced for our transgression – “But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds we are healed.” – Isaiah 53:5 (NIV) and gave Himself a “ransom for many” – Matthew 20:28; 1 Timothy 2:6. God made Him who had no sin to be a sin for you and me – 2 Cor. 5:21.
Jesus died, forsaken that we might never be forsaken – Psalm 22. Because of this we are redeemed by the suffering of Christ – 1 Peter 1:19.
5. The word of physical suffering
“Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, “I am thirsty.” – John 19:28.
Jesus nearing death goes through the agony of thirst! Jesus the fountain of Living Water desires earthly water and is given vinegar – sour wine which He rejects! He had to endure pain and shame.
6. The word of triumph
“When He had received the drink, Jesus said, “It is finished” John 19:30 – mission accomplished. The work of redemption is done! Jesus did not say “I am finished”. Rather He triumphantly made a declaration that He had completed and accomplished His work on the cross.
– He had accomplished the earthly mission assigned by the Father;
– He had fulfilled the important Old Testament prophecy about the suffering Messiah -Genesis 3:15; Isaiah 53:3-12.
– Completed the work of redemption as the sacrificial and Passover Lamp of God – John 1:29; 1 Corinthians 5:7 involving blood atonement – Ephesians 1:7; Hebrews 9:12 & 22.
– The decisive moment of victory over Satan and his network of demons – Colossians 2:15
– Jesus has achieved the means of reconciliation of God with His creation and sinful humanity. – 2 Corinthians 5:18-19 & 21; Colossians 1:20-22. It is worthy to note that nothing can be added to the finished work of the cross for salvation. The way of salvation is now open to all who believe and draw on Jesus finished work on the cross – Matthew 27:50; Luke 23:46. The debt for our sin has been paid in full and the plan of salvation established.
7. The word of committal
“Jesus called out with a loud voice, “Father, into your hands I commit My spirit.” When He had said this, He breathed His last.” – John 19:30; Luke 23:46.
The Lord Jesus voluntarily committed His life into God the Father’s care – He went in spirit to His Father in Heaven.
“For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life” – John 3:16 (NIV).
Kindly note: You are warmly invited to join us for our programme, Meditations on Easter, on Saturday, 11th April 2026 at Christ the King Parish Hall at 8:00 a.m.
The theme is: “He Is Risen Indeed, Hallelujah!!! – The Transformative Power of the Resurrection” (Matthew 28:5; 1 Peter 1:3–4).
Our deepest desire this Easter is to experience the power of Christ’s resurrection more intimately in our lives and to share the hope of the risen Lord with others.
Stay Blessed!
For further inquiries please contact us on Tel Nos. 0302-772013 or 0268130615
Email: saltnlightministries@gmail.com
Website: saltandlightgh.org
Fruitful Living
HAJJ: The 5th Pillar of Islam, a sacred journey to the house of Allah …an elevated call to faith, sacrifice, spiritual renewal (Final part)
Types of Hajj: Understanding the forms of pilgrimage
There are three recognised types of Hajj:
• Hajj al-Tamattu’: Performing Umrah first, exiting Ihram, and then entering Ihram again for Hajj.
• Hajj al-Qirān: Combining Umrah and Hajj in one Ihram without exiting.
• Hajj al-Ifrād: Performing only Hajj without Umrah.
Each type has specific rulings, and the choice depends on the pilgrim’s circumstances.
Miqāt and the State of Ihram
The Miqāt refers to designated boundary points where pilgrims must enter into Ihram before proceeding to Makkah. Crossing these boundaries without Ihram invalidates the proper commencement of Hajj.
Ihram is not just clothing—it is a sacred state of discipline, intention, and spiritual consciousness.
Fidyah and Dam: Expiation in Hajj
Islam provides remedies for mistakes during Hajj:
• Fidyah: Compensation such as fasting, feeding the poor, or sacrifice for minor violations
• Dam: Sacrificial penalty required for certain omissions or violations
These ensure that errors do not invalidate the pilgrimage but are corrected through prescribed means.
The virtue of Hajj Mabroor
The ultimate goal is to attain Hajj Mabroor (an accepted Hajj). The Prophet Mohammed pbuh said:
“An accepted Hajj has no reward except Paradise.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Its signs include sincerity, avoidance of sin, humility, and lasting transformation after the pilgrimage.
The role of intention and acceptance
Hajj is not judged by outward actions alone but by sincerity of intention (Niyyah). A person may perform all rituals correctly yet fail to attain acceptance if sincerity is lacking.
Allah looks at the hearts, not merely the actions.
Life after Hajj: A new beginning
Hajj is not the end—it is the beginning of a renewed life. A pilgrim is expected to:
• Maintain righteousness
• Increase acts of worship
• Avoid returning to sin
• Become a model of good character in society
The true success of Hajj is reflected in one’s transformation.
What is Umrah?
Umrah is a lesser pilgrimage that can be performed at any time of the year. It includes:
• Ihram
• Tawaf
• Sa’i
• Shaving or trimming hair
Though not obligatory like Hajj, it holds immense spiritual reward. The Prophet Mohammed said:
“One Umrah to another is an expiation for what is between them.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Visiting the Prophet’s Mosque in Madinah
While not a pillar of Hajj, visiting the Mosque of the Prophet Mohammed pbuh in Madinah is a highly recommended Sunnah.
The Prophet Mohammed said:
“Do not undertake a journey except to three mosques: Al-Masjid al-Haram, my mosque, and Al-Aqsa Mosque.” (Ṣaḥīḥ al-Bukhārī; Ṣaḥīḥ Muslim)
Praying in the Prophet’s Mosque carries immense reward, and sending salutations upon him at his grave is a deeply spiritual experience.
Summary and conclusion
Hajj is a journey of total submission, unity, and spiritual rebirth. It connects the believer to the legacy of the Prophets and prepares the soul for the ultimate return to Allah.
The Prophet Mohammed pbuh said:
“Whoever performs Hajj for Allah and avoids obscenity and wrongdoing will return like the day he was born.” (Ṣaḥīḥ al-Bukhārī, 1521; Ṣaḥīḥ Muslim, 1350)
May Allah grant us the opportunity to perform Hajj, accept it from us, and make it a means of our salvation. Ameen
Author’s profile
Imam Alhaji Saeed Abdulai
Kpone Katamanso Metropolitan Chief Imam
Governance Expert and Islamic Scholar
Imam Saeed Abdulai is a distinguished Islamic scholar and community leader known for his impactful teachings on faith, governance, and societal development. He actively contributes to religious education and public discourse in Ghana and beyond.
22. References
• The Noble Qur’an (2:197, 3:97, 22:26–27)
• Ṣaḥīḥ al-Bukhārī
• Ṣaḥīḥ Muslim
• Sunan al-Tirmidhi
• Ibn Kathir, Tafsir al-Qur’an al-‘Azim
• Imam al-Nawawi, Sharh Sahih Muslim
By Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, Certified Counsellor and Governance Expert
