May 10, 2020 Easter 5 Matthew 5:1-47

I believe I’ve mentioned several times over these last months that Matthew’s gospel is not a typical linear story. It is a series of nested parallels called a chiasmus. I haven’t had us look at it until now. Even so, we have read it in a way that honors its literary structure. Today though, let’s spend most of our sermon time actually looking at the gospel’s patterns and structures. Remember, these things are typical of many writings from ancient Hebrew scholars.

(The following are Power Point slides and explained during worship)

The Chiasmic Structure of Matthew’s Gospel
A 1-4 Birth and beginnings                                                                    Narrative
            B 5-7 Blessings, entering the kingdom                                       Discourse
                        C 8-9 Authority and invitation                                       Narrative
                                    D 10 Mission discourse                                     Discourse
                                                E 11-12 Rejection by this generation      Narrative
                                                            F Parables of the kingdom         Discourse
                                                E’ 14-17 Acknowledgment by disciples  Narrative
                                    D’ 18 Community discourse                              Discourse
                        C’ 19-22 Authority and invitation                                  Narrative
            B’ 23-25 Woes, coming of the kingdom                                     Discourse
A’ 26-28 Death and resurrection                                                            Narrative

Structure of Matthew 1:1-12:21
A 1:2-25 Jesus as Messianic King, Son of David and Son of God
            B 2:1-23 Conflict with the Kingdom of This Age
                        C 3:1-4:17 The Ministry of Jesus in Relation to John the Baptist
                                    D 4:18-22 The Disciples Called
                                                E 4:23-9:35 The Authority of the Messiah in Word and Deed
                                    D’ 9:36-11:1 The Disciples Authorized and Sent
                        C’ 11:2-19 The Ministry of Jesus in Relation to John the Baptist
            B’ 11:20-12:14 Conflict with the Kingdom of this Age
A’ 12:15-21 The Servant King

Structure of the Sermon on the Mount

(Notice that Matthew also likes to create groups of three)

A 4:23-5:2 Introduction

            B 5:3-16 Three pronouncements about discipleship (Beatitudes, salt, light)
                        C 5:17-48 Three teachings on a follower’s thinking (anger, lust, divorce)
                                    D 6:1-4 Righteousness before God - giving
                                         E 6:5-15 Righteousness before God – prayer (Lord’s Prayer, center of sermon)
                                    D’ 6:16-18 Righteousness before God - fasting
                        C’ 16:19-7:12 Teachings on a follower’s deeds (serving God, anxiety, judging, asking)
            B’ 7:13-27 Three end-of-time warnings (two ways, two harvests, two builders)
A’ 7:28-29 Conclusion

Today we read the “Three pronouncement about discipleship” including the Beatitudes. Also “Three teachings on a follow’s thinking.” In the first part, especially the Beatitudes, we have to remember that the audience is a group of people who are poor, largely powerless, and dispossessed. For them life is hard, and life is short. They work all day and spend all they make to feed themselves in order to survive to work all day tomorrow. Their labors are helping rich people get richer.

Into that context then you have Jesus saying, “Blessed are you…

Blessed are: the poor in spirit, the mourners, the hungry, the merciful, the pure in heart, the peacemakers, and the persecuted.

Their lives are anything but blessed. But Jesus says they are blessed. And he does not mean you are suffering now and God will reward you with niceness in eternal life. No. Remember, Matthew’s gospel is about a conflict of kingdoms. God’s kingdom vs. the kingdom of the world. God’s kingdom is coming. He is ushering it in. Its coming will be real for them. Living in it will bring them real hope and real blessings.

Jesus goes on, “You are the salt of the earth…” and, “You are the light of the world…”

These people didn’t see themselves as salt or light. They lived dark bland lives of labor until they died. Yet Jesus promises that as they bring in the kingdom of God they will be the flavor and light that the world needs. Jesus is empowering them. He is telling them they – the dispossessed and unimportant in the world’s eyes – are valuable; essential even.

For us 21st Century Americans the Sermon on the Mount sounds like a series of moral teachings. For Matthew’s original hearers these were words of wonderful promise. God had heard their cries and knew their problems. God wasn’t going to come in and solve their problems for them, rather God was going to equip them and work through them to accomplish his great kingdom. After all, it feels far better to be equipped to earn something than to have something just given to you. Those things in life that you appreciate the most are the things you’ve worked the hardest to accomplish.



The second portion of the sermon we read is about a follower’s thinking. Jesus talks about the religious laws. He uses six examples and you may have noticed the formula he uses. We’ll use the first one as an example.

First, Jesus reaffirms the law. So he says, “You have heard that it was said to those of ancient times, ‘You shall not murder.”

Second, Jesus radicalizes the law. He continues, “But I say to you that if you are angry with a brother or sister.” The radicalization catches and convicts everyone. And if you find yourself good with one, you will be caught in another.

Third, Jesus gives an application, “So when you are offering your gift at the altar, if you remember that your brother or sister has something against you…” This application affirms God’s original intention for humanity.

Ultimately this part of the sermon drives us to acknowledge that we are sinners. We need God’s grace. It takes away our arrogance and sense of self-perfection; no matter how hard we try.

When we live in God’s grace we are in a place to truly apply what Jesus teaches.

Though we do not live with the hardship and oppression of those long ago we are still called to be salt and light. We are called to continue the work of bringing in God’s kingdom that they began. Sometimes it seems like we are slipping ever farther from that accomplishment. Sometimes it seems like we are getting nearer. Either way it is God’s kingdom. It is God’s great work. And we are a part of it.