I invite you to turn with me this morning to Matthew chapter 4 as we read beginning at verse 23 through verse 2 of chapter 5. Matthew chapters 5, 6, and 7 you know as the Sermon on the Mount that has been my desire and intention to consider with you that Sermon on the Mount, to consider it in detail. And the time comes to begin to that, although I found it difficult just to jump in. It's necessary for us, I think, to have some context. And so it's my intention this morning to have what we might call an introductory sermon, kind of a general sermon, a different kind for me. But hopefully the Lord will bless it to our hearts and minds this morning. Before we pick up our reading at chapter 4, verse 23, let's bow together asking for our God's blessing upon the reading and preaching of his word this morning. Dear Heavenly Father, we do come before you expectantly. Thankful that you have chosen through the foolishness of the message preached to save those who believe. Grateful, Father, that by your word preached, by the gospel proclaimed, from your pulpit and through the sacraments, that as well you strengthen and nourish the faith of your children. We thank you for your promise to do that, and therefore we do look expectantly to you this morning and ask that you would open our hearts and minds, that you would illumine us by your Spirit. For the things that we will hear, that you have to teach to us. We thank you, too, for your gospel. We thank you in a particular way for that which we call the Sermon on the Mouth, as instruction from the very mouth of our Lord. As we enter into a study upon it this morning, in a general way, we ask that you would prepare our hearts for that, too. That you would equip us to be more faithful servants of the Most High God. That you would build in us that Christian character that is becoming of children of God. So hear our prayer, Father, for Jesus' sake. And in his name we pray. Amen. Matthew chapter 4, beginning at verse 23. Hear now the word of God. Jesus went throughout Galilee teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness among the people. News about him spread all over Syria and people brought to him all who were ill with various diseases, those suffering severe pain, the demon possessed, those having seizures and the paralyzed, and he healed them. Large crowds from Galilee, the Decapolis, Jerusalem, Judea, and the region across the Jordan followed him. Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them, saying, And I encourage you to take some time today or this next week to read the three chapters, Matthew 6, 7, and 8, the Sermon on the Mount. A beloved in the Lord Jesus Christ, the mountainside where the crowds gathered and where this sermon was delivered is deserted. But the message that was preached still rings loud and clear. It is to be considered, it is to be taught until its preacher comes again. Even as Matthew says, and he began to teach them, that too is an invitation for you and me even today to hear, to listen, and to obey the Sermon on the Mount. Now, Jesus didn't call his sermon that. Matthew doesn't call it that. It was first called the Sermon on the Mount by the church father, Augustine, who lived from 354 to 430 A.D. But it's fitting, isn't it? And the immediate context of this sermon, as Matthew summarizes it, in the totality of chapter 4 is Jesus' public ministry in Galilee, including the predominantly Gentile cities of the Decapolis, showing us that indeed Jesus came not only for the Jews, but He came also for the Gentiles, people of every tribe, every tongue, every nation. And chapter 4, verses 23 through 25, which we read, is an overview, a summary, we might say, of Jesus' ministry as an itinerant preacher, boys and girls. as a traveling preacher. One who traveled around from place to place. And this sermon, we might say, is a sample of the totality of his teaching throughout Galilee, most likely adapted by him to various audiences, just as Matthew and Luke adapted for their audiences. Both Matthew and Luke consider the Sermon on the Mount. Matthew considers it much more comprehensively, most likely because of his Jewish audience. Yet at some point, indeed, Jesus preaches from a mountainside. A most unlikely pulpit for the greatest of preachers. A most unlikely pulpit when the religious leaders of that day, the scribes and Pharisees, as Matthew 23, verse 2 says, sat in that special seat of Moses. Jesus preaches from a mountainside, among other places. No popular pulpit. showing us that indeed the Word is to go forth from every place. It wasn't even a holy mountain. A mountain, no doubt, in the area of Capernaum. And beloved, although throughout history this sermon has been misused and it has been misapplied by so many, for example, it has been used to preach a social gospel for all of mankind indiscriminately. In such a way that it is said, will just follow the ethical principles that Jesus teaches in the Sermon on the Mount and the world will be okay. But of course, history proves that that's not the case. It doesn't work that way. Or it's also been misused and misapplied as select admonitions are plucked out of context and they are used against others. Maybe some of us have been guilty of this, such as, who are you to judge me? The Bible says in Matthew 5. Or six. Or an eye for an eye. A tooth for a tooth, which is taken literally by radical extremist religious groups, or to cut off a hand. And maybe you have heard select phrases from this sermon used in the movie theater, on the television screen. For example, ask. And you will receive. All you have to do is ask. It's been misused and misapplied in so many ways throughout history, beloved, yet it's clear that this sermon is a unit. It is clear that all of its parts stand together, and it has a particular message for a particular people, for believers. Jesus' disciples came to Him. It was a message primarily for His disciples who followed Him not only because of food and cures like much of the multitude, but those who followed Him for love and learning, those who were called to teach others. Now, Matthew Henry says of this sermon that it's not so much about credenda, that is, what is to be believed, but it is about agenda, what is to be done. And the idea there, what is to be done, in light of what is believed. And I believe Jesus makes that clear in His Great Commission that we find as well at the end of Matthew's Gospel account. There, He says, go and make disciples. In other words, teach them what is to be believed. But He doesn't stop there. He goes on and says, and also teaching them to obey. In light of what is to be believed, teach them what is to be done. And this Sermon on the Mount, people of God, teaches how what we believe and how we live are joined together. What you believe about God will impact your life. It teaches how what we believe and how we live are joined together as this sermon is a description of the life of salvation in Jesus Christ. And we see this in the sermon's theme, in its points, in its application. And again, this morning, in an introductory fashion, we want to look at this in somewhat of a general way. First of all, the sermon's theme. And that theme is very easy, I believe, to figure out. It is the kingdom of God. It is the kingdom of heaven. That is the theme of this sermon, the kingdom of heaven. And that is a theme that we find throughout Matthew. And we also see that that theme of the kingdom of heaven was the great burden of Jesus' teaching. We read a little bit about it. We see it throughout Matthew. We see it especially when he teaches his parables of the kingdom. Indeed, we find it throughout Matthew. For example, in Matthew 7, verse 28, it says, When Jesus had finished saying these things. And that's pointing back to the whole of the Sermon on the Mount. But that same phrase, when Jesus had finished saying these things, is found in four other places in Matthew's Gospel account. It's found in chapter 11, verse 1. It's found in chapter 13, verse 53. In chapter 19, verse 1. And then again in chapter 26, verse 1. Closing sections of our Lord's teaching that all somehow deal with the kingdom. And that theme of the kingdom is introduced when Matthew summarizes Jesus' ministry in chapter 4, verse 23. He says, Jesus went throughout Galilee teaching in their synagogues, preaching the good news of the kingdom. And his text, we might say, is found in verse 17. From that time on, Jesus began to preach, Repent, for the kingdom of heaven is near. Repent. And this sermon then shows us what repentance looks like. And Jesus could confidently say that the kingdom is near because the king of the kingdom was in the very midst of the crowd. The king is Jesus himself. And King Jesus, you see, beloved, is Matthew's chief theme. Although the theme of the kingdom can be found throughout this gospel, Matthew's chief theme is Jesus himself. We know that, of course, don't we? Because it's a gospel. It's a gospel of the Lord Jesus Christ. But it's proven, too, in Matthew 1, verse 1 through chapter 4, verse 16. Matthew shows us Jesus' identity. In Matthew 4, verse 17 through chapter 16, verse 20, Matthew portrays that Jesus fulfills his kingly authority through his teaching and through his works of grace and power and through his call to enter the kingdom. In chapter 16, verse 21, through the rest of Matthew's gospel account, he portrays Jesus as the suffering king who conquers death and who sends his disciples out with his authority. Matthew's entire gospel account centers on Jesus Christ. who He is, what He says, what He does. And that means, beloved, that the King and His kingdom is the context for the Sermon on the Mount which deals with kingdom citizens. Not with everybody indiscriminately, but with those who are brought into a relationship with Jesus Christ. Those who enter the kingdom by the grace of God because of the work of the King Himself and they are brought in through repentance and faith. And that means that the kingdom of heaven as we have it here is to be understood as the reign or rule of God through Jesus Christ in the life of those He saves. Whom He governs by His Spirit through His Word. We can speak of God's kingdom of power in a sense which is His powers over all things indiscriminately. Over all the universe. All that He has made. Even over Satan and his host. God's kingdom of power is over it all. But here we are to understand, in a sense, God's kingdom of grace over those for whom Jesus has died, over those who respond to the rule of Jesus Christ. You see, kingdom citizens, then, by the operation of the Holy Spirit, embrace. They submit in gladness and in confidence to the rule of the kingdom's king. And from those who are given new life in Jesus Christ being rescued from the death grip of the prince of this world, a new kingdom lifestyle is called for which is worthy of this king. And in the Sermon on the Mount, through the Sermon on the Mount, beloved, our Lord Jesus Christ teaches what life in his kingdom under his rule is like. What it is to look like for you and me. In this sermon, our Lord Jesus Christ describes the character of the Christian. and of that Christian lifestyle. And indeed, we will look at this in detail as we study this sermon, as we study its points, which we consider again in the second place in more of a general way this morning. Now, when we take the Sermon on the Mount as a whole, different commentators break it up a little bit differently, yet all in all, I believe that we can see three main points in this sermon. Point one there deals with the citizens of the kingdom. In chapter 5, verses 3 through verse 16, it deals with the citizens of the kingdom. Verses 3 through 12, we find the familiar beatitudes in which our Lord Jesus Christ shows what Christian character is all about. And he explains the blessedness of those who display that Christian character by the grace of God. But then along with that, in verses 13 through 16, with regard to the citizens of the kingdom, we see the Christian's relationship with and his effect on the world in light of that Christian character, how the world responds to that Christian character. That's point one, the citizens of the kingdom. Now point two, we might say, deals with the righteousness of the kingdom, the citizens again, but in a particular way, the righteousness of the kingdom, the high standard of life that is expected. We see that in chapter 5, verse 17, through chapter 7, verse 12. And we can split that up even further. For example, chapter 5, verse 17 through verse 48, there we see this righteousness reflected in the Christian's interpretation and application of God's holy law as Jesus deals with specific commandments. Murder, adultery, oaths, specific commandments about which the scribes and the Pharisees of Jesus, they had it all wrong. But also in point number two with regard to the righteousness of the kingdom In chapter 6, we see this righteousness as it relates to the believer living his life in God's presence as it deals with worship, fasting, prayer, giving of alms. And the righteousness as it relates to the believer living his life in God's inactive submission to God. As Jesus says, we are not to serve money. We are not to serve God and money. We are to serve only God. And then finally, that righteousness as it relates to the believer living, being entirely dependent upon him as Jesus discourses about not worrying. Beloved, Christian character understands that the believer lives in the very presence of God and therefore the believer is not interested first of all in the impression that he makes on other people. But he is interested first of all in his relationship to God. Yet as the last part of point 2 points out in chapter 7, verses 1 through 12, Christian character does demonstrate righteousness in the believer's relationship with man as Jesus does talk about judging and as he does talk about the golden rule. The kingdom citizen in the first point, the righteousness of the kingdom in the second point. But then in point 3, chapter 7, verse 13 through verse 27, Jesus calls for entering the kingdom. And there he gives a picture of the way contrasting the narrow way versus the wide way and also showing progress on the way as he talks about fruit. And then he shows the end of the way, discussing the wise and the foolish builders. You see, beloved, even though this sermon was preached primarily to the disciples, the crowds were listening in too. I think one commentator has a correct one. He says we can envision in our minds the twelve disciples sitting closest to Jesus and then His other disciples circled around them and then at the very end, the multitudes, those who were indeed curious, were on the outskirts, but they were listening too. And what our Lord has to teach us in a general sense here, beloved, is that believers through their Christian character, through their Christian conduct, serve as salt and light which has an effect on the world. And we know that that effect is often negative by the grace of God. Sometimes it's positive. But by being seen, believers open to the world the door of the kingdom, not in the sense of the keys of the kingdom, but believers through their Christian character open the door, open the window for a glimpse at least to show the world what's inside. To show them the blessedness of the Kingdom of God. To show them the excitement and the blessedness and the happiness of belonging to our faithful Savior Jesus Christ. And through our Christian character then, that is in a sense to give a call to the world to repent and believe. Finally then notice its application. The application, I believe, is seen in the wise man, then, who builds his life house upon Jesus Christ the rock. The one who builds his life upon Jesus Christ through faith enjoys true blessedness. It's a blessedness, beloved, that is antithetical to the world. It's a blessedness the world cannot even begin to understand or comprehend. A blessedness the world cannot sing of like we just did. In God's love abiding, I have joy and peace more than all the wicked, though their wealth increase. You see, that's where the wicked find their joy and happiness in the things of this world. But the believer enjoys a true blessedness that is antithetical to the world, especially the Beatitudes as Jesus spoke that may have seemed crazy to some who heard them. Because they were reversed from the world's life experience, which said, no, it's the rich, it's the popular, it's the well-fed, it's the confident, it's those who have a high self-esteem. It's those who enjoy an easy and a prosperous life with no problems. It's those who have their every wish granted. Obviously, those are the ones who are happy and blessed. But Jesus says, no. He says, true blessing and happiness is to have God's favor resting on you right now. True blessing and happiness is to know of His salvation by faith. It is to be confident that no matter how much the world hates the child of God and is against the child of God and wants to destroy and shut up the child of God, True happiness and blessedness is to know that the child has the Spirit of glory and the Spirit of God resting on them for Jesus' sake right now. As Jesus teaches throughout this sermon, true blessing and happiness then translates into obedience. It can't help but to translate into obedience. Because, beloved, one's life reflects what that one believes. One's life reflects what that one believes. It's true for all of us. It's true for all of mankind. It's true of atheists, for example, who say there is no God, and they live as if there is no God. It's true of Muslims. We see that, especially in the last number of years with the war in Iraq and Afghanistan, especially the radical Muslims who live, who carry out what they believe that Allah is teaching. It's true of those who embrace New Age philosophies. And it is also true, it is to be no less true of true believers. That our lives reflect what it is we believe about Jesus Christ. Because faith and obedience, beloved, cannot be separated. Faith directs obedience. and obedience flows from true faith by the grace of God. Dear people of God, this Sermon on the Mount was given by the King of the Kingdom as a guide for life, as a guide for living in the kingdom of faith. The Sermon on the Mount shows Christian character, something that we do not possess apart from Jesus Christ. And therefore, this sermon shows our need for Jesus Christ and His Holy Spirit, and it is meant to drive us ever closer to Him. And as we together examine the details of this Christian life through this sermon, may the study that we are about to enter into together confirm each one of us in that true source of joy and blessing. May we see the beauty and the security of Christ's rule that we might see that this life not as an end in itself but that this life is a means in the hand of God that He leads us through and prepares us for that never-ending life in His presence. As we consider this sermon together, beloved, may each one of us be strengthened in our own assurance as kingdom citizens. May we be ever more strengthened that we do belong to our faithful Savior, Jesus Christ. And as well, may each one of us be challenged in our own lives of kingdom character. May we be brought to examine our hearts and lives in a beneficial way that the Lord would use that. That more and more, by His grace, we would demonstrate that kingdom character. That we might be challenged to ask ourselves, am I really different from unbelievers? To ask, what does it mean to have a Christian lifestyle in a religiously pluralistic and secular society? To ask, well, how can I live like a city on a hill that cannot be hidden, as Jesus talks about it? To ask, is my Christian faith and life as obvious to others as Jesus' sermon suggests that it should be? May we be strengthened in our assurance as kingdom citizens. May we be challenged in our lives of kingdom character. And may we be equipped by the king of the kingdom to be tools showing forth the glory of his kingdom and the glory of salvation in Jesus Christ. May we be tools. You see, beloved, when one actually and openly lives what they believe, that is the greatest tool of evangelism, greater than any crusade that could ever be put on. When one actively and openly lives what they believe, that is the greatest tool of evangelism. That's why, sadly, I believe there are many who turn to false religions like Islam, like Mormonism. and we have to give it to them that they're out there, aren't they? They live visibly, wrongfully, yet visibly what it is they confess and believe. When the world looks at them, indeed, they walk their talk. They don't just talk it. They walk it too. And, beloved, the same ought to be true for Christianity. When we actively and openly live what we believe about Jesus Christ, that is indeed the greatest tool of evangelism. I have an example of that, too. Young people, those who were just in Mexico, the name Papa Rubin, you will understand it, won't you? And those of you who in the past eight years or so have had the privilege to go to Mexico, as some of us did in recent weeks. And you parents, too, you've heard of Papa Rubin's. For those of you who haven't, it is an excellent little taco stand down in Mexico. It's kind of dirty, but the food is great. The one who leads us down on these trips, his name is Barry. And I don't know if anybody else, maybe Brent did, if any of the young people heard it, but a couple of weeks ago when we were there, Barry said to me that Ruben, the owner, When the organization first started to talk to him about bringing groups there to be fed by him, Reuben was not a Christian. He was not a believer. He is today. By the grace of God, he believes in the Lord Jesus Christ. And I believe that it is at least in part by the tools of God's people going down there week after week, year after year, repeat trips. as we have been blessed to enjoy in seeing God's people at work, seeing their love for the Lord, seeing their faith in action, seeing them give of their time and their talents and their resources, asking nothing in return. And I believe that at least in part through that, the Lord brought Reuben to himself. Our world has been cast into sorrow this past week because the king of pop is dead. And if you've seen any of the telecasts on TV, so many are cast into such sorrow and a sense of hopelessness. Some that we saw because I never got to meet him. I just wanted to meet him. The king of pop is dead. But the king of kings and the Lord of lords is very much alive. The king of the kingdom. The one whom we have been called to represent, to believe in by faith. You see, beloved, may we be seeker-sensitive. Some of you probably never thought you would hear me say those words from this pulpit, being seeker-sensitive. But may we, as a congregation, as believers, be seeker-sensitive. May we be the seekers. May we be those who, empowered by the Holy Spirit, are seeking the lost, not waiting for the lost to seek Jesus. Because that's not going to happen, except by God's miracle. But may we be seeker-sensitive, seeking the lost by actually letting the light of the gospel of salvation shine before this world. Beloved, as we consider this sermon together, may we recognize, each one of us, the blessedness that we enjoy all because of Jesus Christ. And may we be eager to have others see it. And if God wills, be given it themselves. In the Sermon on the Mount, Jesus is calling us to kingdom life as heavenly citizens in a fallen world. That's what it's all about, how we are called to live. Christian character in the midst of a fallen world, only then one day to be full with the glory of his presence. Because truly happy and blessed is the one whose God is the Lord and him alone. Amen. Let's pray together. Father, indeed we rejoice in our salvation in the God of our salvation and in our Savior we rejoice to know of that salvation full and free that we are safe both now and forevermore and Father may it also be our delight to show forth that salvation from day to day. We pray, Father, that you would continue to work in us by your Holy Spirit that more and more the Christian character of which you will instruct us will be visible through us. That you would be pleased as well to use it in this dark world. Because indeed you have called your disciples to go forth into all the world to preach the gospel, to make disciples. teaching your people to be obedient. Indeed, Father, we are not here on this earth for ourselves, as it were. We are not here on this earth because of the things that this earth can provide for us in enjoyment and success and all those things. But you have placed us here as a stepping stone on our way to heavenly glory. And may it be that you would continue through your people As you have in the past, so in the future, continue to build your church and make her ready, Father, for the day of Christ Jesus. Hear our prayer for Jesus' sake, and in His name we pray. Amen.