Editing Sermon on the Mount

{{short description|Collection of sayings and teachings of Jesus}}
[[File:Bloch-SermonOnTheMount.jpg|thumb|''Sermon on the Mount'', an 1877 painting by [[Carl Bloch]]]]
{{Gospel Jesus |expanded = Ministry}}
The '''Sermon on the Mount''' ([[anglicized]] from the Matthean [[Vulgate]] Latin section title: {{lang|la|Sermo in monte}}) is a collection of sayings spoken by [[Jesus Christ|Jesus of Nazareth]] found in the [[Gospel of Matthew]] (chapters [[Matthew 5|5]], [[Matthew 6|6]], and [[Matthew 7|7]])<ref name="ODCC self">{{Citation |title=Sermon on the Mount |work=The Oxford dictionary of The Christian church |year=2005 |editor-last=Cross |editor-first=F.L. |place=New York |publisher=Oxford University Press}}.</ref><ref>{{cite book |last=Baasland |first=Ernst |url=https://books.google.com/books?id=IId3v2rPE-8C |title=Parables and Rhetoric in the Sermon on the Mount: New Approaches to a Classic Text |publisher=Mohr Siebeck |year=2015 |isbn=9783161541025 |location=[[Tübingen]], [[Germany|DE]]}}</ref> that emphasizes his [[Christian morality|moral teachings]]. It is the first of [[Five Discourses of Matthew|five discourses in the Gospel]] and has been one of the most widely quoted sections of the [[Canonical Gospels|Gospels]].<ref name="VaughtPref">{{Citation |last=Vaught |first=Carl G. |title=The Sermon on the mount: a theological investigation |year=2001 |publisher=Baylor University Press |isbn=978-0-918954-76-3}}. pages xi–xiv.</ref>

== Background and setting ==
{{Further|Ministry of Jesus}}
The Sermon on the Mount is placed relatively early in Matthew's portrayal of [[Ministry of Jesus|Jesus's ministry]]—following, in chapter 3, his [[Baptism of Jesus|baptism]] by [[John the Baptist|John]] and, in chapter 4, his sojourn and [[Temptation of Christ|temptation]] in the desert, his call of four disciples, and his early preaching in [[Galilee]].

The [[Five Discourses of Matthew|five discourses in the Gospel of Matthew]] are: the Sermon on the Mount (5-7), the discourse on discipleship ([[Matthew 10|10]]), the discourse of parables ([[Matthew 13|13]]), the discourse on the community of faith ([[Matthew 18|18]]), and the discourse on future events ([[Matthew 24|24]]-[[Matthew 25|25]]).<ref>''The Gospel of Matthew'' by Craig S. Keener 2009 {{ISBN|978-0-8028-6498-7}} pp.&nbsp;37–38.</ref> Also, like all the other "discourses", this one has Matthew's concluding statement (7:28-29) that distinguishes it from the material that follows. For similar statements at the end of the other discourses, see [[Matthew 11:1|11:1]]; [[Matthew 13:53|13:53]]; [[Matthew 19:1|19:1]]; [[Matthew 26:1|26:1]].

Traditionally, the [[Mount of Beatitudes]] has been commemorated by Christians as the physical site at which the sermon took place.<ref>''Oxford Archaeological Guide: The Holy Land''. 4th edition, 2008. p 279. {{ISBN|0-19-288013-6}}</ref> Other locations, such as [[Mount Arbel]] and the [[Horns of Hattin]], have also been suggested as possibilities.{{citation needed|date=January 2025}}

This sermon is one of the most widely quoted sections of the [[canonical gospel]]s,<ref name="VaughtPref" /> including some of the best-known sayings attributed to Jesus, such as the [[Beatitudes]] and the commonly recited version of the [[Lord's Prayer]]. It also contains what many consider to be the central tenets of [[Christian discipleship]].<ref name="VaughtPref" />

The setting for the sermon is given in [[Matthew 5:1]]-[[Matthew 5:2|2]]. There, Jesus is said to see the crowds, to go up the mountain accompanied by his disciples, to sit down, and to begin his speech.<ref>Although the speeches in Matthew 5-7 and in Luke 6 both begin with beatitudes and end with the parable of the two builders, the settings are interestingly different but involve the same components. Whereas Matthew has Jesus go up the mountain with his disciples, sit, and deliver his speech to the crowds, Luke (6:17) describes him coming down from the mountain with his disciples, standing on a level place, and speaking to the crowds.</ref> He comes down from the mountain in [[Matthew 8:1]].

==Components==
{{Further|Beatitudes|Salt and Light|Light of the World|Lamp under a bushel|The Mote and the Beam|Wise and Foolish Builders|Lord's Prayer}}
[[File:Meister des Lehrbuchs Kaiser Maximilians I. 001.jpg|thumb|A 1500 illustration in [[Vienna]], Austria, featuring the [[Lord's Prayer]]]]
Although the issues of Matthew's compositional plan for the Sermon on the Mount remain unresolved among scholars, its structural components  are clear.<ref name=Talbert21 /><ref name=WCarter >''What are they saying about Matthew's Sermon on the mount?'', Warren Carter 1994 {{ISBN|0-8091-3473-X}} pp.&nbsp;35–47.</ref>

Matthew 5:3–12<ref>{{bibleverse|Matthew|5:3-12}}</ref> includes the Beatitudes. These describe the character of the people of the Kingdom of Heaven, expressed as "blessings".<ref name="ReferenceA" /> The Greek word most versions of the Gospel render as "blessed," can also be translated "happy" (Matthew 5:3–12 in [[Young's Literal Translation]]<ref>{{bibleverse|Matthew|5:3-12|YLT}}</ref> for an example). In Matthew, there are eight (or nine) blessings, while in Luke there are four, followed by four woes.<ref name="ReferenceA">"Beatitudes." Frank Leslie Cross, Elizabeth A. Livingstone, eds. [https://books.google.com/books?id=fUqcAQAAQBAJ The Oxford dictionary of the Christian church]. New York: Oxford University Press. 2005 {{ISBN|978-0-19280290-3}}</ref>

In almost all cases, the phrases used in the Beatitudes are familiar from an [[Old Testament]] context, but in the sermon Jesus gives them new meaning.<ref name=Haste /> Together, the Beatitudes present a new set of ideals that focus on love and humility rather than force and mastery; they echo the highest ideals of Jesus's teachings on spirituality and compassion.<ref name=Haste>''A Dictionary of The Bible'', James Hastings 2004 {{ISBN|1-4102-1730-2}} pages 15–19.</ref>

In Christian teachings, the [[Works of Mercy]], which have corporal and spiritual components, have resonated with the theme of the Beatitude for mercy.<ref name= Peace>'' Jesus the Peacemaker'', Carol Frances Jegen 1986 {{ISBN |0-934134-36-7}} pages 68–71.</ref> These teachings emphasize that these acts of mercy provide both temporal and spiritual benefits.<ref name= Synop >''The Synoptics: Matthew, Mark, Luke'', Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 {{ISBN|1-931018-31-6}}, pages 63–68</ref>

Matthew 5:13–16<ref>{{bibleverse|Matthew|5:13-16}}</ref> presents the metaphors of [[salt and light]]. This completes the profile of God's people presented in the Beatitudes and acts as the introduction to the next section.

There are two parts in this section, using the terms "salt of the earth" and [[Light of the World]] to refer to the disciples{{snd}} implying their value. Elsewhere, in John 8:12,<ref>{{bibleverse|John|8:12}}</ref> Jesus applies 'Light of the World' to himself.<ref>{{cite book |first= Charles |last= Spear |title= Names and Titles of the Lord Jesus Christ |year=2003 |isbn= 0-7661-7467-0 |page= 226}}</ref>

Jesus preaches about [[Hell]] and what Hell is like: "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother "''[[Language of Jesus#Raca .28.CE.A1.CE.B1.CE.BA.CE.B1.29|Raca]]'' (fool)" shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."<ref>{{bibleverse|Matthew|5:22}}</ref>

[[File:Papyrus 1 - recto.jpg|thumb|A fragment of [[Gospel of Matthew|Matthew]] chapter 1, from [[Papyrus 1]], {{c.|250 AD}}]]
The longest section of the Sermon is Matthew 5:17–48,<ref>{{bibleverse|Matthew|5:17-48}}</ref> traditionally referred to as "the [[Matthew 5#Antitheses|Antitheses]]" or "Matthew's Antitheses". In the section, Jesus fulfils and reinterprets the [[Old Covenant]] and in particular its [[Ten Commandments#Christianity|Ten Commandments]], contrasting with what "you have heard" from others.<ref>See [[David Flusser]], "[https://wholestones.org/the-torah-in-the-sermon-on-the-mount/ The Torah in the Sermon on the Mount]" (WholeStones.org) and idem, "[https://www.jerusalemperspective.com/11496/ 'It Is Said to the Elders': On the Interpretation of the So-called Antitheses in the Sermon on the Mount]" (JerusalemPerspective.com).</ref> For example, he advises [[turning the other cheek]], and [[Matthew 5:44|to love one's enemies]], in contrast to taking [[an eye for an eye]]. According to most interpretations of [[Matthew 5:17]], [[Matthew 5:18|18]], [[Matthew 5:19|19]], and [[Matthew 5:20|20]], and most [[Christian views on the old covenant|Christian views of the Old Covenant]], these new interpretations of the [[Torah|Law]] and [[Neviim|Prophets]] are not [[antinomianism|opposed to the Old Testament]], which was the position of [[Marcion]], but form Jesus's new teachings which bring about [[Salvation (Christianity)|salvation]], and hence must be adhered to, as emphasized in Matthew 7:24–27<ref>{{bibleverse|Matthew|7:24-27}}</ref> towards the end of the sermon.<ref>{{cite book |title= The Gospel of Matthew |first=R. T. |last=France |year= 2007 |isbn= 978-0-80282501-8 |pages= 1118–9|publisher=Wm. B. Eerdmans }}</ref>

{{anchor|Matthew6}}In [[Matthew 6]], Jesus condemns doing what would normally be "[[good works]]" simply for recognition and not from the heart, such as those of [[alms]] (6:1–4), [[prayer]] (6:5–15), and [[fasting]] (6:16–18). The discourse goes on to condemn the superficiality of [[economic materialism|materialism]] and calls the disciples not to worry about material needs or [[Sufficient unto the day is the evil thereof|fret about the future]], but to "seek" [[Kingdom of God|God's kingdom]] first. Within the discourse on ostentation, Matthew presents an example of correct prayer. Luke places this in a different context. The [[Lord's Prayer]] (6:9–13) contains parallels to 1 Chronicles 29:10–18.<ref>{{bibleverse|1 Chronicles|29:10–18}}</ref><ref>Clontz, T.E. & J., ''The Comprehensive New Testament with complete textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Book of the Dead, Talmud, Old Testament, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh'', Cornerstone, 2008, p. 451, {{ISBN |978-0-9778737-1-5}}</ref><ref>Stevenson (2004), p. 198.</ref>

The first part of [[Matthew 7]] (Matthew 7:1–6)<ref>{{bibleverse|Matthew|7:1-6}}</ref> deals with judging. Jesus condemns those who judge others without first sorting out their own affairs on the matter: "Judge not, that ye be not judged." Jesus concludes the sermon in Matthew 7:17–29<ref>{{bibleverse|Matthew|7:17-29}}</ref> by warning against [[false prophet]]s.

==Teachings and theology==
[[File:Saint Cajetan Church, Gustavo A. Madero, Federal District, Mexico11.jpg|thumb|A plaque of the eight [[Beatitudes]] at [[St. Cajetan Church]] in [[Old Goa]], Mexico]]
The teachings of the Sermon on the Mount have been a key element of [[Christian ethics]], and for centuries the sermon has acted as a fundamental recipe for the conduct of the followers of Jesus.<ref name=v >''The sources of Christian ethics'' by Servais Pinckaers 1995 {{ISBN|0-8132-0818-1}} page 134</ref> Various religious and moral thinkers (e.g. [[Leo Tolstoy]] and [[Mahatma Gandhi]]) have admired its message, and it has been one of the main sources of [[Christian pacifism]].<ref name="ODCC self"/><ref>For Tolstoy, see ''My Religion'', 1885. cf. [[s:My Religion|My Religion]] on Wikisource.</ref>

In the 5th century, [[Saint Augustine]] began his book ''[[Our Lord's Sermon on the Mount (Augustine)|Our Lord's Sermon on the Mount]]'' by stating:

{{blockquote|If anyone will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life.}}

The last verse of chapter 5 of Matthew (Matthew 5:48)<ref>{{bibleverse|Matthew|5:48}}</ref> is a focal point of the Sermon that summarizes its teachings by advising the disciples to seek perfection.<ref name="Vaught7" >{{cite book |last=Vaught |first=Carl G. |title=The Sermon on the Mount: A Theological Interpretation |url=https://books.google.com/books?id=XB3nwV7JxqkC&q=father+is+perfect&pg=PA10 |year=1986 |publisher=SUNY Press |isbn=9781438422800 |pages=7–10}}</ref> The Greek word {{Transliteration|grc|telios}} used to refer to perfection also implies an end, or destination, advising the disciples to seek the path towards perfection and the Kingdom of God.<ref name="Vaught7" /> It teaches that God's children are those who [[Imitation of God|act like God]].<ref name=Talbert78 >{{cite book |last=Talbert |first=Charles H. |chapter=Matthew |title=Paideia: Commentaries on the New Testament |chapter-url = https://books.google.com/books?id=tbmoR2j0-sgC&q=act+like+God&pg=PA78 |year=2010 |publisher=Baker Academic |isbn=9780801031922 |page=78}}</ref>{{better source needed|reason=The sentence "It teaches that God's children are those who act like God(...)" is up for debate, as the indicated source's claim is ambiguous at best. Though some of the commentaries written on this event, notably by Eckhart Tolle, and others, indicate that the ultimate humilitory act is to act like God in order receive God's ultimate grace, this particular source should be replaced with one that merits this claim.|date=March 2022}}

The teachings of the sermon are often referred to as the "Ethics of the Kingdom": they place a high level of emphasis on "purity of the heart" and embody the basic standard of Christian [[righteousness]].<ref>''Christian ethics, issues and insights'' by Eṃ Stephan 2007 {{ISBN|81-8069-363-5}}.</ref>

===Theological structure===
The theological structure of the Sermon on the Mount is widely discussed.<ref name=Talbert21 >''Reading the Sermon on the Mount:'' by Charles H. Talbert 2004 {{ISBN|1-57003-553-9}} pp.&nbsp;21–26.</ref><ref name=WCarter /><ref name=DAllison >{{cite journal |title=The Structure of the Sermon on the Mount |first1=Dale C. |last1=Allison |journal=Journal of Biblical Literature |volume=106 |issue=3 |date=September 1987 |pages=423–45 |doi=10.2307/3261066 |jstor=3261066 |url = http://www.biblicalstudies.org.uk/pdf/jbl/1987_allison.pdf}}</ref> One group of theologians ranging from [[Saint Augustine]] in the 5th century to [[Michael Goulder]] in the 20th century, see the [[Beatitudes]] as the central element of the Sermon.<ref name=Talbert21 /> Others such as [[Günther Bornkamm]] see the Sermon arranged around the [[Lord's Prayer]], while [[Daniel Patte]], closely followed by [[Ulrich Luz]], see a [[chiastic structure]] in the sermon.<ref name=Talbert21 /><ref name=WCarter /> [[Dale Allison]] and [[Glen Stassen]] have proposed a structure based on triads.<ref name="WCarter" /><ref name="DAllison" /><ref>Stassen, Glen H. "The Fourteen Triads of the Sermon on the Mount." ''Journal of Biblical Literature'', 2003.</ref> [[Jack Kingsbury]] and [[Hans Dieter Betz]] see the sermon as composed of theological themes, e.g. righteousness or way of life.<ref name=Talbert21/>

===Extension===
The ''[[Catechism of the Catholic Church]]'' suggests that "it is fitting to add [to the Sermon on the Mount] the moral [[catechesis]] of the apostolic teachings, such as [[Epistle to the Romans|Romans 12-15]], [[First Epistle to the Corinthians|1 Corinthians 12-13]], [[Epistle to the Colossians|Colossians 3-4]], [[Epistle to the Ephesians|Ephesians 4-5]], etc."<ref>Holy See, [https://www.vatican.va/archive/ENG0015/__P6W.HTM Catechism of the Catholic Church], section 1971, accessed 30 May 2024</ref>

==Interpretation==<!-- This section is linked from [[Epistle to the Hebrews]] -->
{{See also|Biblical literalism|Biblical law in Christianity}}
[[File:Sermon-on-the-mount-tiffany.jpg|thumb|The Sermon of the Mount depicted by [[Louis Comfort Tiffany]] in a [[stained glass window]] at [[Arlington Street Church]] in [[Boston]]]]
A central debate over the sermon is how literally its high ethical standards are meant to be applied to everyday life. Almost all Christian groups have developed non-literal ways to interpret and apply the sermon. North American Biblical scholar [[Craig S. Keener]] finds at least 36 different interpretations.<ref name= Keener160 >{{cite book |title=The Gospel of Matthew |first=Craig S. |last=Keener |year= 2009 |isbn= 978-0-8028-6498-7 |pages= 160–2 |chapter=The sermon's message |publisher=Wm. B. Eerdmans |chapter-url = https://books.google.com/books?id=8C2Y_HaL5W0C&pg=PA160}}</ref> Biblical scholar Harvey K. McArthur lists 12 basic schools of thought:<ref name="McArthur">{{cite book |last1=McArthur |first1=Harvey K. |title=Understanding the Sermon on the mount |date=1978 |publisher=Greenwood Press |location=Westport, Conn |isbn=978-0313205699}}</ref>
#The ''Absolutist View'' interprets the Sermon on the Mount as conveying an unambiguous message regarding moral perfection and enduring persecution. For instance, [[Anabaptists]] claim to adhere to a literal interpretation, directly applying the sermon's teachings to their lives.<ref>{{cite web|title= Global Anabaptist Mennonite Encyclopedia Online (GAMEO) |url= http://gameo.org/index.php?title=Sermon_on_the_Mount|location=first paragraph|quote= Whereas Luther emphasized salvation by faith and grace alone, the Anabaptists placed emphasis on the obedience of faith.}}</ref>
#Other Christians have addressed the issue by ''Modifying the Text'' of the sermon. In antiquity, this modification was sometimes achieved through the alteration of the text itself to render it more acceptable. For example, some early scribes altered {{Bibleverse|Matthew|5:22}}, changing the phrase "whosoever is angry with his brother shall be in danger of the judgment" to the softened, "whosoever is angry with his brother without a cause shall be in danger of the judgment." Similarly, the phrase "Love your enemies" was changed to "Pray for your enemies," among other revisions.
#The ''[[Hyperbole]] View'' asserts that certain statements in the sermon are to be understood as exaggerations. A prominent example is {{bibleverse|Matthew|5:29-30}}, where believers are commanded to gouge out their eyes and cut off their hands if these body parts lead them to sin. However, there is some debate regarding which parts of the sermon should be interpreted figuratively.<ref name="McArthur"/>
#The ''General Principles View'' maintains that Jesus did not provide specific instructions but rather offered broad guidelines for behavior, outlining general principles of conduct.
#The ''Double Standard View'', widely accepted in the Middle Ages,<ref name="Mahoney"/> posits that the teachings of the sermon can be divided into general precepts and specific counsels. According to this view, the precepts apply to the broader population, while the specific counsels are directed toward a select group, typically the [[piety|pious]] few. This view reserves a "higher ethic" for clergy, especially those in [[monastic order]]s.<ref name="Mahoney">{{cite web |last= Mahoney |first= Jack |title= Catholicism Pure and Simple |url = http://catholicismpure.wordpress.com/2012/02/07/living-the-sermon-of-the-mount/|location= 2nd, 3rd, and 4th paragraphs|date= February 2012|quote= The most widespread and notorious of these strategies was the double standard approach which developed by the time of the Middle Ages, requiring the sermon to be taken seriously by only some members of the Church.}}</ref>
#The ''[[Two kingdoms doctrine|Two Realms]] View'', associated with the [[theology of Martin Luther]],<ref>{{cite journal |last1=Cahill |first1=Lisa Sowle |title=The Ethical Implications of the Sermon on the Mount |journal=Interpretation: A Journal of Bible and Theology |date=April 1987 |volume=41 |issue=2 |pages=144–156 |doi=10.1177/002096438704100204 |s2cid=170623512 |quote=The notion that the Sermon is impossible of fulfillment, but has a pedagogical function, is usually associated with Martin Luther or, as Jeremias puts it, with "Lutheran orthodoxy." However, Luther himself maintained that faith is active in works of love and that it is precisely faith which loving service presupposes and of which it is a sign. For this reason, Jeremias's own hermeneutic of the Sermon carries through Luther's most central insights. The Sermon indicates a way of life which presupposes conversion; the Sermon's portrayals of discipleship, while not literal prescriptions, create ideals and set burdens of proof for all concrete embodiments.}}</ref> separates the world into the religious and secular realms. According to this perspective, the sermon applies exclusively to the spiritual realm. In the secular world, individuals' obligations to family, employers, and society may require compromises. For instance, a judge may be compelled to sentence a criminal to death, but inwardly, he should grieve for the criminal's fate.
#The ''Analogy of Scripture View'' suggests that the more stringent precepts of the sermon are moderated by other parts of the New Testament. For instance, both the Old and New Testaments hold that all people sin, so the command to "be perfect" cannot be taken literally, and even Jesus himself did not always obey the command to refrain from being angry with one's brother.
#The notion of ''Attitudes not Acts'' asserts that, while complete adherence to the Sermon on the Mount is unattainable, the focus should be placed on one's internal attitude rather than external actions.
#The ''Interim Ethic View'' holds that Jesus was convinced the world would end imminently, thus rendering material well-being irrelevant. In this view, survival in the world did not matter, as the end times would render earthly concerns obsolete. Although it was known earlier, [[Albert Schweitzer]] is particularly associated with popularizing this view.<ref name="McArthur"/>
#The ''Unconditional Divine Will View'', presented by [[Martin Dibelius]], posits that while the ethical teachings of the sermon are absolute and unyielding, the [[fall of man|fallen]] state of the world makes it impossible for humans to fully live according to them. Despite this, humans are still bound to strive towards this ideal, with the realization of the Kingdom of Heaven expected to bring fulfillment of these teachings.
#The ''Repentance View'' holds that Jesus knew that the precepts in his sermon were unattainable, and that it was meant to stimulate [[repentance]] and faith in the Gospel, which teaches that we are saved not by works of righteousness, but faith in the [[atonement in Christianity|atoning]] death and resurrection of Jesus.
#Another ''[[Christian eschatology|Eschatological]] View'' is that of modern [[dispensationalism]], first developed by the [[Plymouth Brethren]], which divides human history into a series of ages or [[Dispensation (theology)|dispensations]]. According to this view, while the teachings of the sermon may be unattainable in the current age, they will become a prerequisite for salvation in the future [[Millennialism|Millennium]] (see [[inaugurated eschatology]]).<ref name="McArthur"/>

==Comparison with the Sermon on the Plain==
While Matthew groups Jesus's teachings into sets of similar material, the same material is scattered when found in Luke.<ref name="ODCC self"/> The Sermon on the Mount may be compared with the similar but shorter [[Sermon on the Plain]] as recounted by the [[Gospel of Luke]] ({{bibleverse|Luke|6:17-49}}), which occurs at the same moment in Luke's narrative, and also features Jesus heading up a mountain, but giving the sermon on the way down at a level spot. Some scholars believe that they are the same sermon, while others hold that Jesus frequently preached similar themes in different places.<ref>Ehrman 2004, p. 101</ref>

== See also ==
* [[Gospel harmony]]
* [[Jesus in Christianity]]
* [[Life of Jesus in the New Testament]]
* ''[[The Kingdom of God Is Within You]]'', 1894 [[Leo Tolstoy]] book

== References ==
=== Footnotes ===
{{Reflist}}

=== Sources ===
{{refbegin|40em}}
*{{cite book |chapter=[[s:Nicene and Post-Nicene Fathers: Series I/Volume VI/Our Lord's Sermon on the Mount|Our Lord's Sermon on the Mount]] |title=Ante-Nicene Christian Library, Volume VI |year=1885 |publisher=T. & T. Clark in Edinburgh |author=Augustine of Hippo |author-link=Augustine of Hippo |translator=William Findlay}}
*{{cite book |chapter=[[s:Meditations For Every Day In The Year/The Life and Doctrine of Jesus Christ#371|The Sermon on the Mount]] |title=Meditations For Every Day In The Year |year=1823 |publisher=Benziger Brothers |first=Roger |last=Baxter |author-link=Roger Baxter |location=New York |pages=368–389}}
*{{cite book |chapter= |title=Essays on the Sermon on the Mount |year=1985 |publisher=Fortress |first=Hans Dieter |last=Betz |author-link=Hans Dieter Betz |location=Philadelphia |pages=}}
*{{cite book |chapter= |title=The Sermon on the Mount |year=1995 |isbn=9780800660314 |publisher=Augsburg Fortress |first=Hans Dieter |last=Betz |author-link=Hans Dieter Betz |series=Hermeneia |location=Minneapolis |pages=}}
*{{cite book |title=[[s:The Sermon on the Mount (Bossuet)|The Sermon on the Mount]] |year=1900 |publisher=Longmans, Green, and Co. |first=Jacques-Bénigne |last=Bossuet |author-link=Jacques-Bénigne Bossuet}}
*{{Cite Catholic Encyclopedia |wstitle=Mount of Beatitudes |volume=2 |first=John Francis   |last=Fenlon}}
*{{Cite Catholic Encyclopedia |wstitle=Eight Beatitudes |volume=2 |author=Johannes, Peter Van  }}
* Kissinger, Warren S. ''The Sermon on the Mount: A History of Interpretation and Bibliography.'' Metuchen: Scarecrow Press, 1975.
*{{cite book |chapter=[[s:A Practical Commentary on Holy Scripture/XXI. The Sermon on the Mount|The Sermon on the Mount]] |title=A Practical Commentary on Holy Scripture |year=1910 |publisher=B. Herder |author=Friedrich Justus Knecht}}
* Kodjak, Andrej. ''A Structural Analysis of the Sermon on the Mount.'' New York: M. de Gruyter, 1986.
* Lapide, Pinchas. ''The Sermon on the Mount, Utopia or Program for Action?'' translated from the German by Arlene Swidler. Maryknoll: Orbis Books, 1986.
* Lambrecht, Jan, S.J. ''The Sermon on the Mount''. Michael Glazier: Wilmington, DE, 1985.
* McArthur, Harvey King. ''Understanding the Sermon on the Mount.'' Westport: Greenwood Press, 1978.
* [[Swami Prabhavananda|Prabhavananda, Swami]] ''Sermon on the Mount According to Vedanta'' 1991 {{ISBN|0-87481-050-7}}
* [[Eknath Easwaran|Easwaran Eknath]]. ''[[Original Goodness (book)|Original Goodness]]'' (on Beatitudes). Nilgiri Press, 1989. {{ISBN|0-915132-91-5}}.
* Stassen, Glen H., and David P. Gushee. ''Kingdom Ethics: Following Jesus in Contemporary Context'', InterVarsity Press, 2003. {{ISBN|0-8308-2668-8}}.
* Stassen, Glen H. ''Living the Sermon on the Mount: A Practical Hope for Grace and Deliverance'', Jossey-Bass, 2006. {{ISBN|0-7879-7736-5}}.
* Stevenson, Kenneth. ''The Lord's prayer: a text in tradition'', Fortress Press, 2004. {{ISBN|0-8006-3650-3}}.
* Soares de Azevedo, Mateus. ''Esoterism and Exoterism in the Sermon of the Mount''. Sophia journal, Oakton, VA, USA. Vol. 15, Number 1, Summer 2009.
* Soares de Azevedo, Mateus. ''Christianity and the Perennial Philosophy'', World Wisdom, 2006. {{ISBN|0-941532-69-0}}.
{{refend}}

== External links ==
{{Commons category|Sermon on the Mount}}
{{Wikisource |Bible (Wikisource)/Matthew#Chapter_5|Sermon on the Mount (WSV)}}
{{Wikiquote}}
{{Wiktionary|Sermon on the Mount}}
* [http://www.sermononthemount.org.uk The Sermon on the Mount Site: Extensive range of Sermon on the Mount related resource]
* Listen [https://www.unitedfaithchurch.org/blessed-are-those-who-mourn-ep38/ "Blessed are those who mourn" commentary]
* ''[https://collections.frick.org/objects/220/the-sermon-on-the-mount/ The Sermon on the Mount]'' as depicted by [[Claude Lorrain]] at the [[Frick Collection]] in [[New York City]]
* Read [https://www.churchofjesuschrist.org/study/scriptures/bofm/3-ne/12?lang=eng Christ Teaching the Beatitudes in the Americas] in [https://www.churchofjesuschrist.org/study/scriptures/bofm?lang=eng The Book of Mormon]

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{{s-aft|after=[[The Young Man from Nain|Widow's Son at Nain Raised]]{{pb}}<small>[[Miracles of Jesus]]</small>}}
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[[Category:Sermon on the Mount| ]]
[[Category:New Testament words and phrases]]
[[Category:Sayings of Jesus]]
[[Category:Vulgate Latin words and phrases]]
[[Category:Christian ethics in the Bible]]
[[Category:Mosaic law in Christian theology]]
[[Category:Ancient Roman speeches]]