The first public speech of Jesus outlining the foundations of the Christian faith.

“When He saw the people, He went up the mountain; and when he sat down, his disciples came to him. And He opened His mouth and taught them, saying:

Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.

Blessed are those who mourn, for they will be comforted.

Blessed are the meek, for they will inherit the earth.

Blessed are those who hunger and thirst for righteousness, for they will be satisfied.

Blessed are the merciful, for they will receive mercy.

Blessed are the pure in heart, for they will see God.

Blessed are the peacemakers, for they will be called sons of God.

Blessed are those who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven.

Blessed are you when they revile you, persecute you, and slander you in every way unjustly because of Me, for great is your reward in heaven” (Matthew 5:1-11).

Addressing His disciples, Jesus said:

“You are the salt of the earth. If the salt loses its strength, then what will you use to make it salty?

It is no longer good for anything except throwing it out there for people to trample underfoot.

You are the light of the world. A city standing on top of a mountain cannot hide. And having lit a candle, they do not put it under a bushel, but on a lampstand, and it gives light to everyone in the house.

So let your light shine before people, so that they may see your good deeds and glorify your Father in heaven.

Do not think that I came to destroy the law or the prophets: I did not come to destroy, but to fulfill. For until heaven and earth pass away, not one jot or one tittle will pass from the law until it is all fulfilled.

So, whoever breaks one of the least of these commandments and teaches people to do so, he will be called the least in the Kingdom of Heaven; and whoever does and teaches will be called great in the Kingdom of Heaven. For, I tell you, unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will not enter the kingdom of heaven.” (Matthew 5:13–16). So, in His first public speech, called the Sermon on the Mount, Jesus Christ develops the “Ten Commandments” Old Testament and, in turn, gives nine “beatitudes”, by observing which one can gain

eternal life

It was probably no accident that Jesus put the “poor in spirit” first. However, there is no consensus among interpreters about who should be meant.

According to one interpretation, the “poor in spirit” are people who have chosen the path of repentance and humility, “who have striven to be worthy of a holy life.” higher goods heavenly" (this is, for example, the point of view of M. I. Mikhelson, given in the book by N. Nikolayuk "The Biblical Word in Our Speech", publishing house "Firefly", St. Petersburg, 1998). According to another, the “poor in spirit” are people who are not very intelligent and therefore weak and dependent. Gradations are possible here: from the simply narrow-minded, incapable of abstract thinking, to the weak-minded, fools, wretched (under the protection of “God”), holy fools. It is not for nothing that among the Russian people “fools” and holy fools received the name “blessed”, “blessed”. It was a “sin” to offend them (one of the most vile acts of Fyodor Karamazov was the outrage of the feeble-minded Lizaveta Stinking; and Dostoevsky “punishes” the libertine with death at the hands of his son from the “holy fool”).

The attitude towards the “blessed” was ambivalent: both reverently compassionate and mocking - this was reflected in the distortion of the word “holy fools” - “ugly” (A. S. Ostrovsky, “Simplicity is enough for every wise man”). The same duality is indicated by the presence in the language of words with the same root, but with a negative connotation: “blazh” (foolish whim), “blazh” (play the fool).

“Blessed are those who mourn (those who grieve over their sins), for they will be comforted” (Matthew 5:4). (Matthew 5:5).

“Blessed are the meek (who patiently endure adversity), for they will inherit the earth.”

“Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6).

The hungry are those who persistently strive for spiritual values ​​in the hope of finding in them the meaning of existence, looking for moral guidelines and truth.

One of the psalms about the Israelites' search for the Promised Land says: “They wandered in the desert along a deserted path and did not find an inhabited city;

They endured hunger and thirst, their souls melted away within them. But they cried out to the Lord in their sorrow, and He delivered them from their troubles and led them on the straight path, so that they would go to a populated city. Let them praise the Lord for His mercy and for His wonderful works for the sons of men: for He has satisfied the thirsty soul and filled the hungry soul with good things” (Ps 106:4-9).

In a humorous context, “hungry” refers to people who are hungry or thirsty.

“Blessed are the merciful, for they will receive mercy.

Blessed are the peacemakers (those who live in peace with everyone and reconcile others), for they will be called sons of God” (Matthew 5:7-9).

Peace is the greatest value for humanity, a nation, a family, an individual, and one of the central themes of the Bible.

The wise teach: “Better is a piece of dry bread with peace with it, than a house full of slaughtered cattle with strife” (Proverbs 17:1).

“Mercy and truth meet, righteousness and peace kiss each other” (Ps 84:11).

The Kingdom of God is “not food and drink, but righteousness and peace and joy in the Holy Spirit” (Rom 14:17).

“God is not a God of disorder, but of peace” (1 Cor 14:33).

Jesus Christ inspires: “If you bring your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled with your brother, and then come and offer your gift.

Make peace with your adversary quickly, while you are still on the road with him, lest your adversary hand you over to the judge, and the judge hand you over to the servant, and you be thrown into prison” (Matthew 5:23-25).

At first glance it may seem that another saying of Christ: “I did not come to bring peace, but a sword” (Matthew 10:34) - contradicts what was just quoted. To correctly understand His position, one should be guided not by the letter, but by the spirit of the Christian faith, based on non-violence and universal reconciliation, which attaches paramount importance not to the internal, but to the external. Then it becomes clear that the “sword” should not be directed against other people, but against one’s own sins and shortcomings.

Phras.: “dove of peace”; "go in peace"; "peace to you"; “peace to this house”; “peace to the nations” (Zechariah 9:10).

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

Blessed are you (who bring the Word of God to people) when they revile you and persecute you and slander you in every way unjustly because of Me, for great is your reward in heaven” (Matthew 5:10-11).

Lit.: G. Gunnarson, novel “Blessed are the poor in spirit.” F. Dürrenmatt, novel “The Hungering”. N. A. Ostrovsky, “Simplicity is enough for every wise man.” D. H. Lawrence, essay "Blessed are the mighty." L. N. Tolstoy, novel “War and Peace”. F. M. Dostoevsky, novel “The Idiot”, story “The Meek One”.

In a certain sense, almost all the heroes of F. M. Dostoevsky are “blessed”: the “meek” Sonya Marmeladova, the “poor in spirit” Prince Myshkin, the “pure in heart” Alyosha Karamazov, the “crying” characters of “Poor People”, the “peacemaker” Makar Ivanovich from “Teenager” and even “hungry rebels” Ivan Karamazov and Andrei Versilov.

Jesus dwelled in detail on the Ten Commandments of God, which he developed and supplemented.

“You have heard what was said to the ancients: do not kill; whoever kills will be subject to judgment. But I tell you that everyone who is angry with his brother without cause will be subject to judgment; whoever says to his brother: “raqa” is subject to the Sanhedrin; and whoever says, “You fool,” will be liable to hell fire” (5:13–22).

Anger, while it is just a feeling, is “subject to judgment” - in the sense of moral condemnation. When poured out in the form of a swear word (“raka” means “fool, nonentity”), it becomes an act and deserves trial by the Sanhedrin. And finally, classifying someone as insane means causing serious moral and legal damage, followed by the Judgment of God and “fiery Gehenna.”

He went on to say about adultery: “You have heard that it was said to the ancients: You shall not commit adultery. But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye offends you, pluck it out and throw it away from you, for it is better for you that one of your members perish, rather than your whole body being cast into hell.

And if your right hand causes you to sin, cut it off and throw it away from you, for it is better for you that one of your members should perish, and not that your whole body should be cast into hell.

It is also said that if anyone divorces his wife, he should give her a divorce decree. But I say to you: whoever divorces his wife, except for the guilt of adultery, gives her a reason to commit adultery; and whoever marries a divorced woman commits adultery” (5:27-32).

About the oath. “Again you have heard what was said to the ancients: Do not break your oath, but fulfill your oaths before the Lord. But I say to you: do not swear at all: not by heaven, for it is the throne of God; nor the earth, for it is His footstool; nor by Jerusalem, because it is the city of the great King; Do not swear by your head, because you cannot make a single hair white or black. But let your word be: yes, yes; no no; and anything beyond this is from the evil one” (5:33-37).

About non-resistance to evil through violence. “You have heard that it was said: an eye for an eye and a tooth for a tooth. But I tell you: do not resist evil. But whoever strikes you on your right cheek, turn the other also to him; and whoever wants to sue you and take your shirt, give him your outer clothing too. And whoever forces you to go one mile with him, go with him two miles. Give to him who asks from you, and do not turn away from anyone who wants to borrow from you” (5:38-42).

About love for people. « You have heard that it was said: love your neighbor and hate your enemy. But I say to you: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who use you and persecute you, so that you may be sons of your Father in heaven, for He makes His sun to rise on the evil and the good and sends rain on the just and the unjust.

For if you love those who love you, what will be your reward? Don't publicans do the same? And if you greet only your brothers, what special thing are you doing? Don’t the pagans do the same?” (5:43–47).

About perfection. “Be perfect, as your Father in heaven is perfect” (5:48). About almsgiving. “See that you do not do your alms in front of people so that they will see you: otherwise you will have no reward from your Father in Heaven. So, when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that people may glorify them. Truly I tell you, they are already receiving their reward. When you give alms, let left hand yours does not know what the right one does, so that your alms may be kept in secret; and your Father, who sees in secret, will reward you openly" (6:1-4).

About prayer. “And when you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners, so that they may appear before people. Truly I tell you that they are already receiving their reward. But you, when you pray, go into your room and, having shut your door, pray to your Father who is in secret; and your Father, who sees in secret, will reward you openly.

And when you pray, do not say too much, like the pagans, for they think that in their many words they will be heard; Do not be like them, for your Father knows what you need before you ask Him.

Pray like this:

Our Father who art in heaven! hallowed be your name; let him come Your kingdom;

Thy will be done on earth as it is in heaven; Give us this day our daily bread; and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from evil. For Yours is the kingdom and the power and the glory forever. Amen" (6:5-13). About forgiveness.

“If you forgive people their trespasses, your heavenly Father will also forgive you, but if you do not forgive people their trespasses, then your Father will not forgive you your trespasses” (6:14-15). “Also, when you fast, do not be sad like the hypocrites, for they put on gloomy faces in order to appear to people as fasting. Truly I tell you that they are already receiving their reward. And you, when you fast, anoint your head and wash your face, so that you may not appear to men as you fast, but to your Father who is in secret; and your Father, who sees in secret, will reward you openly” (6:16-18).

About spiritual values. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break through and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break through and steal, for where your treasure is, there so will your heart” (6:19-21).

About inner light. “The lamp for the body is the eye.

So, if your eye is clean, then your whole body will be bright; if your eye is bad, then your whole body will be dark. So if the light that is in you is darkness, how great is the darkness?” (6:22–23).

“No one can serve two masters: for either he will hate one and love the other; or he will be zealous for one and neglectful of the other. You cannot serve God and mammon” (6:24).

“Therefore I say to you, do not worry about your life, what you will eat or what you will drink, nor about your body, what you will wear. Is not the life more than food, and the body than clothing?

Look at the birds of the air: they neither sow nor reap, nor gather into barns; and your Father in heaven feeds them. Aren't you much better than them? And which of you, by caring, can add even one cubit to his height?

And why do you care about clothes? Look at the lilies of the field, how they grow: they do not toil, they do not spin; but I tell you that Solomon in all his glory did not dress like any of them...

So do not worry and say, “What shall we eat?” or what to drink? or what to wear? because the pagans seek all this, and because your Heavenly Father knows that you need all this. Seek first the Kingdom of God and His righteousness, and all these things will be added to you. So do not worry about tomorrow, for tomorrow will worry about its own things; each day’s own troubles are sufficient” (6:25-34).“Judge not, lest ye be judged, for with the same judgment ye judge, ye shall be judged; and with the measure you use, it will be measured to you. And why are you looking at the speck in your eye?.

your brother “Do not give what is holy to dogs, and do not throw your pearls before swine, lest they trample them under their feet and turn and tear you to pieces” (7:6).

"Ask, and it shall be given you; seek and you will find; knock, and it will be opened to you; For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Is there such a person among you who, when his son asks him for bread, would give him a stone?.. If you, then, being evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him” ( 7–11).

The golden rule of morality: “In whatever you want people to do to you, do so to them, for this is the law and the prophets” (7:12).

“Enter at the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many go in through it; For narrow is the gate and narrow is the way that leads to life, and few find it” (7:14).

“Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.

By their fruits you will recognize them. Are grapes gathered from thornbushes, or figs from thistles? So every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire...” (7:15-20).

Word and deed. “Not everyone who says to Me: “Lord!

Lord!” will enter the Kingdom of Heaven, but he who does the will of My Heavenly Father. Many will say to Me on that day: Lord! God! Have we not prophesied in Your name? and was it not in Your name that they cast out demons? and did they not perform many miracles in Your name? And then I will declare to them: I never knew you;

Depart from me, you workers of iniquity.

Whoever hears these words of Mine and does them, I will liken him to a wise man who built his house on the rock; and the rain fell, and the rivers overflowed, and the winds blew and beat against that house, and it did not fall, because it was founded on rock. But everyone who hears these words of Mine and does not do them will be like a foolish man who built his house on the sand; and the rain fell, and the rivers overflowed, and the winds blew, and beat upon that house; and he fell, and his fall was great” (7:21–27). Saul Bellow: “You know, Your Majesty, there are brave men in the world who know how to return good for evil. Who hates to participate in the relay race of evil.The brave one will try to turn the situation around - to make sure that the evil ends with him.”

The novel "Henderson, King of the Rain."

A character in Iris Murdoch’s novel “The Unicorn,” in a conversation with a friend, recalls “the phenomenon of Ata, to which the ancient Greeks attached great importance and which consists in the transfer of suffering from one person to another... The feeling of being a victim breeds new victims. By taking retribution, good turns into its opposite. But in the end, Ata is defeated by a pure soul who suffers but refuses to pass on the suffering further and thereby opens the vicious circle.”Franz Kafka: “One of the most effective temptations of evil is the call to fight.”

"Aphorisms".

Richard Aldington: “Violence and murder inevitably give rise to more violence and murder. Isn't that what the great Greek tragedies teach us? Blood for blood. Great, now we know what's what. Whether to kill alone or en masse, in the interests of one person, a band of robbers or the state - what difference does it make? Murder is murder. By encouraging him, you are raping human nature

. And a million murderers, incited, praised, admired, will bring upon you the angry legions of the formidable Eumenides. And those who survive will bitterly pay until their death for their unforgivable guilt. Doesn't all this matter? Do you intend to stick to your guns? Should we have more children, will they soon make up for the losses? So you’ll get another glorious, fun war, and the sooner the better...” “Death of a Hero.”

F. M. Dostoevsky (about the death penalty): “What is happening to the soul at this moment, what convulsions are they bringing it to? An outrage against the soul, nothing more!

It is said: “Thou shalt not kill,” so for the fact that he killed, and kill him? No, this is not possible..."

“Having read the Sermon on the Mount, which always touched him, he [Nekhlyudov] now for the first time saw in this sermon not abstract, beautiful thoughts, mostly making exaggerated and impossible demands, but simple, clear and practically executable commandments, which, if fulfilled, ... they established a completely new structure of human society that surprised him, in which not only all the violence that so outraged Nekhlyudov was destroyed by itself, but the highest good available to humanity was achieved - the kingdom of God on earth.”

Novel "Resurrection".

Alexander Kostyunin

I remembered how this great holiday took place a year ago.

We have neighbors on the site: two men, both zealous church members. They turn to each other with a request to forgive involuntary insults, dirty words... They do this passionately, passionately, unyieldingly. They say: “No, excuse me, I was not restrained.” - “First you me! Take your hands off!..” The blissful Orthodox ritual smoothly turns first into a domestic quarrel, then into a massacre. Both spend the night in the bullpen, in harsh circumstances, which reconcile them and bring them spiritually closer. They come out of there enlightened, they come out as brothers.

Forgive me too."

D.H. Lawrence: " Blessed are the strong, for theirs is the kingdom of earth.”

The Sermon on the Mount of Jesus Christ is considered one of the most important sources telling about the principles. Essentially, a sermon is a collection of sayings of Jesus, spoken to his disciples and a crowd of people and contained in the Gospel of Matthew.

Place and audience

The Mount of Beatitudes, on which Jesus preached, later received this name thanks to the Beatitudes, which were voiced in the sermon. Since there are no real mountains in the part of Galilee in question, most likely, one of the small hills near Lake Galilee was meant, and the name “mountain” appeared as a result of difficulties with translation.

An ancient Byzantine legend says that the Mount of Beatitudes is Mount Karnei Hittin, located near the city of Tiberias. The same version was later adhered to by the Crusaders, and in the Catholic and Greek Orthodox traditions This theory is still followed today.

Before delivering the sermon, Jesus sits down, so it is believed that it was intended mostly for the disciples, and not for the general public, because teachers in the synagogues usually taught while sitting. But anyone could hear the sermon.

The Sermon on the Mount can be divided into several logical parts:

The Meaning of Sermon

Even though the Beatitudes are an interpretation of the Ten Commandments, they are still not fully understood by many believers. Comments and interpretations of these can be found in the works of many theologians and clergy, which provide a comprehensive explanation of their true meaning.

It is believed that it is the Sermon on the Mount of Jesus Christ that contains the foundations of Christian doctrine and is the source of Christian pacifism. Many people turned to her famous philosophers: Gandhi, Martin Luther King, Leo Tolstoy and others.

The Sermon on the Mount is a revolutionary teaching in its essence. In it, Jesus Christ formulated new principles of the relationship between man and God, characteristic only of Christianity. Sermon is remarkable in that it contains all the important things that a Christian needs to know and do. The Holy Evangelist Matthew completely recorded the words of the Savior, to which three chapters of the Gospel are devoted - from the 5th to the 7th chapters. Evangelist Luke gives only some parts of the sermon in the 6th chapter of his book.

What is the Sermon on the Mount

Jesus Christ preached the Sermon on the Mount in the first year of His public ministry, climbing a low mountain located on the northern shore of Lake Galilee near the city of Capernaum.

Definition of the concept

The Sermon on the Mount is a collection of sayings of the Savior about the principles of Christian morality. It begins with the nine Commandments of Beatitude (happiness), which set out the New Testament law of spiritual rebirth. It goes on to say that Christians are called to have a beneficial influence on the surrounding society. Christ also emphasized that his teaching does not cancel, but complements the Old Testament commandments.

The Lord explains with examples how one must give alms to one’s neighbor, pray and fast correctly in order to please God. Jesus gives people words of prayer“Our Father,” which is often called the “Lord’s Prayer.” It serves as an example of the fact that you should not say unnecessary words. Just a few lines absorb the main spiritual and material things that a person needs. The prayer book “Our Father” teaches how to distribute correctly your worries show what is more important and what is secondary in life. Then there is a call to non-covetousness, humility and hope in God.

Also in the Teaching on the Mount there is a commandment “not to resist evil”, “turn the other cheek” and the Golden Rule. The phrases “salt of the earth”, “light of the world” and “do not judge yourself, lest you be judged” have become catchphrases.

Significance in history

In Christianity, this sermon is considered an addition to the Ten Commandments engraved on the tablets, which God gave to Moses on Mount Sinai. It reflects the basic concepts and truths of Christian teaching.

The Sermon on the Mount said a lot of new things about the meaning of human life, happiness and immutable laws. Before the coming of Jesus Christ, the scribes and Pharisees enjoyed the exclusive right to interpret the law of God and explained it to the people in a confusing and incomprehensible way, mainly explaining it from the point of view of rituals and external observance of the law. The Pharisees gave arbitrary interpretations, taking into account their own benefit and selfishness. They despised the people, considered them an ignorant mass that was useless and unnecessary to educate.

Jesus Christ, on the contrary, spoke simply and clearly, in a language accessible to everyone. common man language, gave for clarification examples taken from the ordinary life of the Jews. The Savior spoke about how people should live in order to create the Kingdom of God on earth, the kingdom of Light and Reason, Justice and Goodness. The Lord explained that a short earthly life was given in order to achieve eternal bliss in the Kingdom of Heaven. It is possible to achieve this goal through fulfilling the will of God, his commandments, and doing good deeds.

Sermon text

The text of the sermon has a beneficial effect on the consciousness of people, opens up the path to God for a person, talks about a righteous lifestyle, and has a positive effect on the actions and relationships of people in society and the political structure of the country.

The Savior’s advice helps shape a person’s spiritual image, pointing the way to all-round perfection (spiritual and physical), to the improvement of both the individual and the entire world civilization.

History of appearance

Savior proclaimed his commandments during his wanderings in Galilee, around 30 AD. In what Jesus said on the mountain, some researchers see an analogy with the ascent of Moses to Sinai. Thus, Christ acts as a follower, continuator of the work of the Old Testament prophet

Event location

The mountain where the teaching was delivered was called the “Mountain of Beatitudes.” Although there are no mountains in this part of Galilee, there are several large hills to the west of Lake Galilee. Some Gospel scholars believe that a more accurate translation from the Greek is “high place” rather than simply “mountain.”

There is also a version according to which Jesus Christ delivered his speech in a cave on a hill, where he performed a miracle with bread and fish, not far from Capernaum.

Preacher and listeners

Interestingly, according to the Gospel of Matthew, Jesus preaches his sermon while sitting. This may mean that the target audience for the Discourse on the Mount was not the entire Israeli people: teachers in synagogues always sat teaching doctrine. Thus, the evangelist emphasizes that the disciples and apostles were the main listeners of Christ.

This theory is confirmed in works of art - in paintings and icons, those close to him sit next to Jesus, and simple people is at a distance, although they can hear what is being said.

It is believed that the speech was addressed to three types of listeners: those close to them, the people and all of humanity, which is why it was recorded.

Sermon Structure

The sermon is divided into eight parts:

1. Introduction - Christ heals the sick and people come to see the miracle.
2. The Beatitudes are the main part of the teaching, describing the moral qualities of a person who suffers to enter the Kingdom of God.
3. The parables of salt and light complete the commandments and precede the next part.
4. Explaining the Law—Jesus gives a new interpretation to the commandments of Moses.
5. Condemnation of hypocrites - those who perform good deeds for show.
6. The Lord's Prayer is an example of an appeal to the Creator.
7. Judge not, lest ye be judged - a discussion about whether a person has the right to judge other people.
8. Heavenly Father's goodness and Holiness are the conclusion of the sermon.

Beatitudes

The moral teaching of Christ is devoted to ways to achieve the heights of Christian perfection, purity of thoughts, and morality. The Ten Commandments were given to the people during the time of Moses to keep them from evil.

The Beatitudes were spoken to the disciples to show them what spiritual qualities they must have in order to touch God and achieve holiness.

According to the commandments of the Lord, blessed are:

• the poor in spirit, for theirs is the Kingdom of Heaven;
• those who mourn, for they will be comforted;
• the meek, for they will inherit the earth;
• those who hunger and thirst for righteousness, for they shall be satisfied;
• merciful, for they will receive mercy;
• the pure in heart, for they will see God;
• peacemakers, for they will be called sons of God;
• persecuted for the sake of righteousness, for theirs is the Kingdom of Heaven;
• you, when they will revile you and persecute you and slander you in every way unjustly because of Me.

Parables of salt and light

Salt and light are metaphors used by Christ in the Teaching on the Mount. They are simple and easy to understand. So, salt that has lost its saltiness is not needed by people, and light should illuminate everything that happens in the house.

The Savior emphasizes by this that his teaching must be offensive in nature and reach the ears of all who live in the House created by the Lord, that is, on Earth.

Interpretation of the Law

The Ten Commandments of the Old Testament are restrictive and prohibitive. Jesus, without abolishing the Law of Moses, expands it, giving the Old Testament teaching more deep meaning.

For example, the commandment “thou shalt not kill” was taken literally before Christ. In the teaching of Christ, it receives a deeper meaning: even vain anger, which can become a source of hostility with disastrous consequences, is a sin and unacceptable.

The same applies to all nine commandments. Don't do as the hypocrites do. Christ strongly condemns religious rites. ostentatious, for the sake of human praise, and argues that external manifestations of love for God have no meaning without sincere faith in the soul.

According to Jesus, people should not accumulate earthly wealth while seeking a greater value - the Kingdom of Heaven.

Lord's Prayer

The Lord's Prayer is part of a sermon dedicated to hypocrites. She is an example of a brief and sincere appeal to God and shows how to pray.

The Lord's Prayer has deep historical roots. In particular, it has parallels with the First Book of Chronicles of the Old Testament. By the time the Sermon on the Mount was delivered, the need to give humanity a specific text was long overdue, since even believers preferred to solve problems directly - through negotiations, wars and other methods, without turning to God for help.

Judge not lest ye be judged

With this saying, Jesus makes it clear to his listeners that none of the people has the right to judge their own kind, since this right originally belongs to God.

“You don’t need to judge others, then you won’t be judged yourself.” Because by the same court you judge, you will be judged, - the Lord continues.

“And with the measure you use, it will be measured to you.” And why are you looking at the speck in your brother's eye, can’t you feel the log in your eye? - says the Savior.

This means that a person likes to notice even minor sins and shortcomings in others, but does not want and cannot see much greater sins and vices in himself.

Heavenly Father's Goodness and Holiness

Jesus concludes the Discourse on the Mount by warning people about the rise of false prophets and emphasizing that man is incapable of good works without the participation of God. The Savior illustrates his words with the example of a prudent man who built a house on a solid foundation and a short-sighted man who built it on sand.

Interpretations of the text

The Teaching on the Mount, for all its brevity, is filled with great meaning. Therefore, researchers have always aroused a desire for a detailed interpretation. One of the most difficult questions in Christian theology is how doctrine fits into the daily life of a Christian.

Various interpretations:

1. A literal understanding of the Sermon on the Mount of Jesus Christ rejects any compromise. If a Christian, adhering to the Scriptures, is deprived of earthly goods, this should not interfere with the fulfillment of the teachings of the Gospel.
2. Ancient scribes changed the text to make the sermon as easy to understand as possible.
3. The hyperbolic interpretation says that the principles proclaimed by Jesus in his teachings are only hyperboles, and in ordinary life they should not be carried out so literally.
4. According to the first principles method, Jesus does not give listeners instructions to follow, but only lays out the basic principles that should be followed in everyday life.
5. Roman Catholic Church adheres to a dual interpretation, believing that the doctrine applies to both general provisions and special cases. The fulfillment of the former is a prerequisite for salvation, and the latter are intended for clerics and monks who are improving in God.
6. Martin Luther divides human existence into spiritual and material. He believed that unconditional instruction has to do only with spirituality. In the temporary, material world, a person’s responsibilities to family, society and government push him to seek a compromise.
7. A close reading of Scripture indicates that the understanding of some of the most radical teachings of the Teaching on the Mount is explained by other passages in the New Testament.
8. Interpretation, the essence of which can be described by the phrase “it’s not why you act, but how you act” , appeared in the 19th century. Its essence lies in the importance not of what a person does, but of the spirit with which his actions are imbued.
9. Albert Schweitzer is the author of the interpretation of temporal ethics. From his point of view, Jesus was convinced that Armageddon would come soon, and therefore material life did not interest him.

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An excerpt from the film where Jesus sets out the most important tenets of his teaching.

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Sermon on the Mount

Christians believe that Jesus Christ brought people New Testament Hebrews 8:6). The Sermon on the Mount is sometimes considered analogous to Moses' proclamation of the Ten Commandments on Mount Sinai.

The Sermon on the Mount is a collection of sayings of Jesus Christ in the Gospel of Matthew, mainly reflecting the moral teaching of Christ.

Matthew chapters 5 through 7 tell us that Jesus preached this sermon (around 30 C.E.) on a mountainside to his disciples and a crowd of people.

Matthew divides Jesus' teaching into 5 parts:

1. sermon on the mount
2. about the disciples of Christ,
3. about the church
4. about the Kingdom of Heaven,
5. condemnation of the scribes and Pharisees.

IN Sermon on the Mount includes:

• Beatitudes
• Our Father prayer,
• the commandment “not to resist evil” (Matthew 5:39), "turn the other cheek"
• Golden Rule.

Also often quoted are the words “salt of the earth,” “light of the world,” and “judge not, lest ye be judged.”

Many Christians consider the Sermon on the Mount to be a commentary on the Ten Commandments. Christ appears as the true interpreter of the Law of Moses. It is also believed that the Sermon on the Mount contains the main content of Christian teaching; this is how many religious thinkers and philosophers treat this part of the Gospel, for example Leo Tolstoy, Gandhi, Dietrich Bonhoeffer, Martin Luther King. This view is one of the main sources of Christian pacifism.

Mount of Beatitudes

The mountain on which the Sermon on the Mount was delivered was called the “Mount of Beatitudes.” Although there are no real mountains in this part of Galilee, there are several large hills to the west of Lake Galilee. Moreover, some scientists believe that Greek word, used in (Matt. 5:1) is more accurately translated “mountainous region” or “hills,” rather than simply “mountain.”

According to ancient Byzantine tradition, this was Mount Karnei Hittin (lit. "Horns of Hittin", as it has two peaks), which is located on the route between Tabor and Capernaum, about 6 km west of Tiberias. Following the Byzantines, the Crusaders also thought so, and the Catholic Encyclopedia still insists on this version. Greek Orthodox tradition also considers the slopes of this mountain to be the site of the Sermon on the Mount. During Napoleon's time, some believed that the Mount of Beatitudes was Mount Arbel, located on the western shore of Lake Galilee, south of Capernaum.

Mount Carnei Hittin (lit. "Horns of Hittin" as it has two peaks), which is located on the route between Tabor and Capernaum, about 6 km west of Tiberias.

Since the mid-20th century, after the construction of a Catholic temple dedicated to the Beatitudes on the top of Mount Nachuma, in close proximity to Tabgha, it became known as the Mount of Beatitudes. The mountainside is an amphitheater with good acoustics. Today, Christian pilgrims of all faiths and simply tourists visit this peak as the Mount of Beatitudes.

St. Augustine, in his commentary on the Sermon on the Mount, speaks of the parallel of this sermon with the ascent of Moses to Mount Sinai. He believes that such symbolism points to Jesus Christ as fulfilling the commandments of Moses.

Comparison with the Sermon on the Plain

The Evangelist Matthew collected similar instructions from Jesus Christ together, and in Luke the same material is scattered throughout the Gospel. The Sermon on the Mount can be compared to a similar, although more condensed, passage in the Gospel of Luke called the Sermon on the Plain Luke 6:17-49.

The circumstances of delivering the sermon are similar: the same time and, possibly, the same place. Some scholars believe that they are talking about the same sermon, while others believe that Jesus often preached the same thing in different places.

It is also believed that at least one of these sermons was never actually preached, but was a compilation written down by the author in the form of a sermon in order to present the teachings of Jesus as contained in the document.

Listeners

In the Gospel of Matthew, Jesus sits down before delivering a sermon, which may indicate that it was not intended for the whole people.

The teachers in the synagogue always sat teaching doctrine.

Matthew shows that the disciples were the main listeners of Christ, and this view is supported by church tradition, which is reflected in works of art (in the paintings the disciples sit around Jesus, and the people are at a distance, although they can hear what is spoken). Many believe that the sermon was intended for three groups of listeners: the disciples, the people, and the whole world.

John Chrysostom believed that the sermon was intended for the disciples, but had to spread further, and therefore was written down.

Structure

The Sermon on the Mount consists of the following parts:

1. Introduction Matthew 5:1-2)

A large crowd gathers because Jesus has performed the healing. Christ climbs the mountain and begins to speak!

2. Beatitudes (Matthew 5:3-12)

The Beatitudes describe the properties of people in the Kingdom of Heaven. Christ gives the promise of beatitude. There are nine beatitudes in the Gospel of Matthew, four in the Gospel of Luke, and after them come four “woe to you” (Luke 6:17-49). Matthew, more than Luke, emphasizes the moral, spiritual component of Christian teaching.

3. Parables of Salt and Light (Matthew 5:13-16)

Completes the Beatitudes dedicated to the people of God

4. Explaining the Law (Matthew 5:17-48)

According to Christian doctrine, unlike the Ten Commandments of the Old Testament, which had a restrictive, prohibitive character, 9 Beatitudes indicate that spiritual disposition that brings a person closer to God and leads him to spiritual perfection and the Kingdom of Heaven.

Here Jesus does not abolish the Law of Moses, but clarifies and interprets it.

So, for example, the commandment “thou shalt not kill” was interpreted in its literal, narrow sense; in the New Testament it receives a broader and deeper meaning and extends its effect even to vain anger, which can become a source of enmity, with its disastrous consequences, and to all sorts of contemptuous and humiliating expressions for a person.

In the New Testament, the law no longer punishes only the hand that commits murder, but also the very heart that harbors enmity: even a gift brought to God is rejected while the heart of the bringer harbors some evil feeling.

The sinfulness of adultery - violation of marital fidelity (Lev. 20:10, Deut. 5:18) is seen even in looking at a woman “with lust” (Matt. 5:28).

Jesus brings new meaning and reinterpretation to the Law of Moses, and especially the Ten Commandments, in a portion of the Sermon on the Mount called the Antitheses (see Jesus' Interpretation of the Law of Moses): After the introductory phrase you have heard what was said to the ancients, Jesus' interpretation follows.

5.Do not do as the hypocrites do (Matthew chapter 6)

Only such almsgiving, fasting and prayer are pleasing to God, which are not done “for show”, for the sake of human praise. Disciples of Christ should not worry about earthly well-being while seeking the treasures of the heavenly Kingdom.

6. The Lord's Prayer

The Lord's Prayer is included in the part of the Sermon on the Mount dedicated to hypocrites. This is an example of a prayer that should be prayed to God. The Lord's Prayer contains parallels to 1 Chronicles 29:10-18

7. Judge not, lest ye be judged (Matthew 7:1-5)

Jesus tells us how easy it is to avoid condemnation and rebukes those who judge others before themselves.

8. Heavenly Father's goodness and holiness (Matthew 7:7-29)

Jesus ends the Sermon on the Mount with a warning against false prophets, and emphasizes that man cannot do anything good without God. The base should rest on the stone.

Interpretation

The Sermon on the Mount has been the subject of much interpretation and research. Many holy fathers and teachers of the church, for example John Chrysostom and Augustine, lovingly dwelled on the interpretation of the Law of Moses, and then new literature began to abound in treatises dedicated to it (for example, Tholuck, “Bergrede Christi”; Achesis, “Bergpredigt”; Creighton, "Great Charter of Christ", etc.).

In Russian literature there are many separate discussions about the Sermon on the Mount: it is hardly possible to name a more or less outstanding preacher who would not explain it (for example, Filaret of Moscow, Macarius of Moscow, Demetrius of Kherson, Vissarion of Kostroma and many others).

Often the difficulty for those who read the Sermon on the Mount is caused by the line “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”.

Priests (both Orthodox and Catholic) interpret the “poor in spirit” not as unspiritual people, but as people who understand their need for the spirit, who are hungry for spirituality, as well as humble people who consider themselves insufficiently spiritual and take active steps to make up for spiritual poverty.

One of the difficult questions of Christian theology is how compatible the teaching of the Sermon on the Mount is with everyday life Christian. Theologians of various Christian denominations interpret the Sermon on the Mount differently.

A literal understanding of the teaching rejects any compromise.

If a believer, following the Scripture, is deprived of something earthly, this should not be an obstacle to fulfilling the words of the Gospel. This is how Francis of Assisi, Dietrich Bonhoeffer, and Leo Tolstoy understood the Sermon on the Mount. last years life. This is how the Eastern Fathers of the Church understood the Sermon on the Mount.

Changing the text of the Gospel is one of the methods, quite common, but not related to any of the faiths. In ancient times, scribes simply changed the text to make the sermon easier to understand. Thus, in Matthew 5:22 the scribes changed the phrase “Whoever is angry with his brother will be subject to judgment” to the phrase “whoever is angry with his brother without cause will be subject to judgment.” Matthew 5:44 "love your enemies" replaced by "pray for your enemies" in Oxyrhynchus Papyrus 1224 6:1a; Didache 1:3; at Polycarp of Smyrna Pol. Phil. 12:3. In Matthew 5:32 the exception for divorce "except for fornication" may have been added by Matthew, since it is not found in similar passages in Luke 16:18, Mark 10:11, or 1 Cor 7:10-11; and in 1 Cor 7:12-16.

The hyperbolic interpretation, one of the most common, states that the principles proclaimed by Jesus in the Sermon on the Mount are just hyperboles, and in real life they should not be carried out so categorically. Most commentators, however, do agree that some of the Sermon on the Mount is hyperbolic, especially verse 5:29, but there is no general agreement on which parts should be taken literally and which not.

Jesus in the Sermon on the Mount does not offer listeners instructions to follow, but only defines the basic principles that should guide their lives.

General principles are illustrated in the sermon with examples.

Persian miniature "Sermon on the Mount"

The Roman Catholic Church has a dual interpretation. The entire teaching of the Sermon on the Mount is divided into general provisions and special cases (see en:Evangelical counsels). The fulfillment of the first is a necessary condition for salvation and is obligatory for all Christians; the second are for those cultivating in God, they should be performed by clerics and monks.

Interpretation, the essence of which can be described in a phrase “It’s not what you do, but how you do it”, was developed in the 19th century. Its origins can be found in St. Augustine. It is not what a person does that is important, but what spirit his actions are imbued with.

Sermon on the Mount and the Old Testament

The Sermon on the Mount is often misunderstood as the abolition of the Old Testament, despite the fact that at the very beginning Jesus Christ clearly said against it:

“Do not think that I came to destroy the law or the prophets: I did not come to destroy, but to fulfill. For truly I say to you, until heaven and earth pass away, not one jot or one tittle will pass from the law” (Matthew 5:17-18);

“If you want to enter eternal life, keep the commandments” (Matthew 19:17);

“For if you had believed Moses, you would have believed Me, because he wrote about Me. If you do not believe his writings, how will you believe My words?” (John 5:46-47);

“If they do not listen to Moses and the prophets, they will not believe even if someone were raised from the dead” (Luke 16:31).

Sermon text

1. Seeing the people, He went up the mountain; and when he sat down, his disciples came to him.
2. And He opened His mouth and taught them, saying:

Although the text directly states that the disciples approached him, the text of the sermon itself concerns the commandments given to the majority of the population, and not to a narrow group of disciples. Therefore, this text should be considered as instructions for living in the world.

3. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.

A person’s spiritual search in many cases is interpreted as reading spiritual books, observing the norms and rules adopted by a particular church, prayer, meditation, etc. These actions lead to the accumulation "spiritual wealth of the individual".

Indeed, in real life we ​​can feel a feeling of hunger, lack of water or money, a desire to read another smart treatise about God, etc. But we cannot sense a small amount of the Spirit. We can understand that the search for food, the search for money, the search for “spirituality” never gives contact with the Spirit. And then we can totally understand the lack of spirituality of our searches and tossing and realize the POVERTY OF THE SPIRIT. In this state of poverty, a person may lose interest in spiritual literature and practices of spiritual growth, but it is in this state that it is possible for him to comprehend the Kingdom of Heaven. During such a period, a person is in a state of total life crisis, which can be overcome only in one way: by turning inward in search of God and the answer to the situation that has arisen. The Kingdom of Heaven is within us, so with this approach he has every opportunity to enter it. With this approach, outwardly a person can become like an unreasonable person who does not think about spirituality at all. But this is only an external impression. Such a person has a huge path of searching for Truth and comprehending Wisdom behind him.
4. Blessed are those who mourn, for they will be comforted.

Sometimes they say that life is a chance to get a chance to touch God. It is in moments of intense grief and deep emotions that people have an intensified tendency to search for answers to the most important questions being. By turning inward and revealing their true Self, they come into contact with God and find solace.

5. Blessed are the meek, for they will inherit the earth.

To approach the analysis of this statement, it is necessary to clarify the meaning of the concept “meek”. There is an opinion that meek people are those who have tamed their emotions and who behave with restraint and politeness in all situations. Such people do not defend their personal interests and are ready to sacrifice them in conflict situations. It seems to me that this interpretation is completely incorrect. The concept of meek must be related to man’s relationship with God. If a person recognizes the superiority of God and is ready in any situation to follow His providence and fulfill his destiny, then he is meek in essence. Fulfilling his destiny and God's providence, a person can enter into a heated debate and undertake fighting. This is the kind of person who will be successful in his life's journey. It is he who inherits the right to manage earthly affairs, and it is such people who can count on success in earthly affairs.
Commandments 3 and 5 provide a complete answer to the relationship between religiosity and everyday life. Complete dedication of energy to the search for “earthly happiness” is also unproductive, as is complete dedication of oneself to the “spiritual search” through external standards of behavior and rituals. Earthly happiness is possible only in contact with a higher spiritual principle and only if one fulfills one’s destiny.

6. Blessed are those who hunger and thirst for righteousness, for they will be satisfied.
The unquenchable desire to know the truth always finds a response from God. Therefore, those who hunger and thirst for righteousness and truth will not be deprived in their search.

7. Blessed are the merciful, for they will receive mercy.
Here the connection with the fundamental law of our existence is used. This law has many formulations. For example: what goes around comes around. Or treat others the same way you want to be treated.

8. Blessed are the pure in heart, for they will see God.
Although all religions say that God is an indefinable category and an indescribable concept, Christ points out that purity of heart allows a person to come into contact with God and experience His presence and existence. Purity of the heart is generated by purity of thoughts and actions. Purity of thoughts and actions are closely related to the knowledge and realization of one’s purpose.

9. Blessed are the peacemakers, for they will be called sons of God.
The word peacekeepers is sometimes understood in a completely distorted sense. They believe that these are people who, in any conflict situation All they do is say the magic phrase “Guys, let’s live together.” Christ's instruction that these are sons of God provides the key to understanding this commandment. Like the above commandments, this commandment turns us to the meaning of existence. If we see the meaning of our existence in the search for a higher principle, which can be called Spirit, God, Truth, Love, etc., as well as in strengthening the connection with this beginning and the implementation of this connection in our lives, then we become one with this beginning . And since this beginning is the main force of the creation of the World, then we take part in the process of peacemaking. Therefore, people who create the World are naturally called the sons of God.
If we turn to conflict resolution and the understanding of the term “peacekeepers” in the first sense, as people helping to achieve a peaceful resolution of conflicts, then here too the connection of such people with a higher principle is clearly visible. The theory of conflictology says that in every conflict there is a plus-plus solution, i.e. the decision is positive for each side. Such a solution can be found on the basis of understanding the purpose of each of the parties, which are purposes from a single beginning, and which, due to this unity, cannot be antagonistic. By implementing a plus-plus solution, people begin to realize their purpose, i.e. They follow the path of the creation of the World, provided for by a higher principle.
10. Blessed are those who are persecuted for the sake of righteousness, for theirs is the Kingdom of Heaven.
Here we are stating the fact that a person who has cognized the Truth and openly proclaims it despite the errors of the people around him is established in the Kingdom of Truth, i.e. in the Kingdom of Heaven.

11. Blessed are you when they revile you and persecute you and slander you in every way unjustly because of Me.
12. Rejoice and be glad, for great is your reward in heaven: even so they persecuted the prophets who were before you.

3. The Sermon on the Mount of Jesus Christ and its significance for social work

According to the legend of the Evangelist Matthew, this entire sermon was delivered by Jesus on the mountain in the continuation of one conversation; from the tales of the Evangelist Luke, one can draw the conclusion that various parts of this sermon were preached at different times and under different circumstances; and since the Evangelist Matthew did not at all have in mind to present the teaching of Jesus Christ in its consistent development, but sought only with his truthful narration to prove to the Jews that Jesus was the Messiah about whom the prophets wrote, some interpreters believe that the Evangelist Matthew combined one sermon, different teachings of Jesus, spoken by Him at different times. But we can rather assume that the Lord delivered the Sermon on the Mount exactly as the Evangelist Matthew set it out, and then, on other appropriate occasions, at different times, repeated much of what he said on the mountain. The last explanation is very plausible already because the listeners of Jesus often changed, except for the Apostles and some disciples who relentlessly followed Him, and when the listeners changed, Jesus, undoubtedly, often had to repeat what was said earlier. In addition, the strict consistency with which the Lord’s teaching is presented in the Sermon on the Mount gives the sermon itself the meaning of an integral, completely completed teaching, which, of course, could not have been compiled by the Evangelist Matthew from individual sayings of Jesus, spoken by Him at different times. If anyone could systematize these sayings, it would be the Lord Himself.

In starting to present the Sermon on the Mount, I want first of all to comprehend the mood of the crowd that now surrounded Jesus.

Moses, in his dying farewell to the Jewish people, conjured him to fulfill exactly the will of God, declared to him in the commandments of the Lord; and for the exact fulfillment of these commandments, he promised all the blessings of the earth, longevity, wealth, happiness, success in all matters and, most importantly, dominion over all nations: the Lord your God will place you above all the nations of the earth. The Lord will make you... the head, and not the tail, and you will only be on high, and not below, if you obey the commandments of the Lord your God, which I command you today (Deut. 28: 1, 13).

In the same farewell speech, Moses called upon the Jews all curses, all heavenly punishments for failure to fulfill the commandments of the Lord and predicted to them that for this they would be scattered throughout the whole earth and would be a horror... and a laughing stock among all nations (Deut. 28:37 ). But the Jews contemporary to Jesus, led by their blind leaders, forgot the last predictions of Moses and thought only about dominion over all the nations of the earth. Dreaming of domination over all nations, the Jews, however, lost their political independence and became subject to the pagan, the Roman emperor. They did not want to understand that this submission was the beginning of the fulfillment of the second part of Moses' predictions. They were too proud to admit it. Submission to foreign rule was so hateful to them, and they so longed for the speedy overthrow of this yoke, that, thinking about the Deliverer, the Savior, the Joy of Israel, they involuntarily dreamed that the coming Deliverer would certainly deliver them from political enslavement and restore the kingdom of Israel.

Confused by such dreams, they ceased to understand the prophecies about the Messiah; they were waiting for Him as a mighty King who would not only free them, but also take revenge on their oppressors and enslave the whole world to them. They were even carried away by tales that the Messiah would stand on the seashore in Joppa and command the sea to throw up pearls and all its treasures at His feet, that He would clothe His people in purple, adorned with precious stones, and would feed them with manna even sweeter than the one that was sent to their ancestors in the desert. In a word, they dreamed in their own way about the bliss ahead of them, about happiness in the Kingdom of the Messiah; and this was the dream not only of the Pharisees and scribes, but also of all Jews; even those who believed in Jesus as the Messiah expected that He would finally declare Himself the King of Israel.

The meaning of the Sermon on the Mount

Jesus Christ said about His teaching: “My teaching is not Mine, but of Him who sent Me” (John 7:16), that is, of God the Father. The Sermon on the Mount clearly and intelligibly, using clear examples from life, tells how a person should live, how to build his relationship with God and his neighbors in order to achieve happiness on earth, salvation and eternal bliss.

The Sermon on the Mount reflects the basic concepts and truths of the teachings of Jesus Christ. People were amazed by the Sermon on the Mount, as it said a lot about the meaning of human life, happiness and the laws of life. Before the coming of Jesus Christ, the scribes and Pharisees arrogated to themselves the exclusive right to interpret the law of God and explained it to the people in a confusing and incomprehensible way, mainly from the point of view of ritual. In addition, they interpreted the law of God arbitrarily, taking into account their own benefits and self-interest. They treated the people with contempt, as an ignorant mass. They considered it useless and unnecessary to educate the ignorant people. They said that “the people are ignorant of the law, they are cursed” (John 7:49). Moreover, when interpreting the law of God, the scribes and Pharisees did not hide from the people the fact that they could explain it in different ways, in the way that suited them. So, for example, one of the Pharisees boasted that he could give every verse of Holy Scripture a thousand different interpretations. Therefore, very often Jews did not believe their spiritual leaders and did not understand their explanations.

Jesus Christ spoke simply and clearly, in a language accessible to every person, using clear and understandable examples taken from everyday life for explanations. Moreover, the Savior spoke not about ritual, which the Pharisees loved to talk about, but about how a person should live in order to create the Kingdom of God on earth, the kingdom of Light, Reason, Justice and Goodness. The Savior told people that the human soul is immortal. And that a short earthly life is given in order to achieve eternal bliss in the Kingdom of Heaven. And the achievement of this goal can be achieved through fulfilling the will of God, through observing God’s laws, doing good deeds, doing good in earthly life. By this, man contributes to the creation of the Kingdom of God and His righteousness on earth.

In the Sermon on the Mount, Jesus Christ spoke about the fact that a person does not need to worry about earthly goods, that is, he does not need to collect earthly treasures, but he needs to take care of what leads to eternal life through collecting heavenly treasures. The Savior said that all people are equal before God, since they are sons of the Heavenly Father and that it is not wealth and birth that help one enter the Kingdom of Heaven, but love for God, expressed in the fulfillment of His laws through good deeds, and love for one’s neighbors. And your neighbors are not only friends from your own nation, but also all people, even enemies, whom you must love, bless those who curse you, do good to those who hate you, pray for those who offend and persecute. It is necessary to overcome evil with good, to follow the narrow path through the narrow gates to salvation. And all this must be done in order to be sons of the Heavenly Father.

With His Sermon on the Mount, the Savior taught people how to live righteously and pointed out the path of life leading to salvation and eternal bliss. He outlined the moral, philosophical and religious foundations of His teaching.

From those ancient days to our time, the Sermon on the Mount has a beneficial effect on the consciousness of people, opens the path to God for a person, talks about a righteous lifestyle, and has a positive effect on the actions and social relationships of people, and the political structure of society. It has a beneficial effect on the formation of a person’s spiritual image and on his religious and philosophical development, showing people the path to all-round perfection, to improving not only the individual, but also world civilization.

The teachings of the Savior, Jesus Christ, made a strong impression on people. And when He finished delivering the Sermon on the Mount, many people followed him. “And when He came down from the mountain, great people followed Him” (Matt. 8:1). This genuine fact, associated with the completion of the presentation of the Sermon on the Mount, symbolically speaks of the enormous interest of people in the words of Jesus Christ, the recognition of the correctness of these words and the spread of His teachings among the peoples of the whole world.