The Sermon on the Mount and the Grace Believer
The Sermon on the Mount (Matthew 5–7) is Jesus’ proclamation as Israel’s promised Messiah of Kingdom law for Israel, not Church doctrine. Treating it as Church instruction collapses crucial biblical distinctions and forces interpretation by allegory rather than by a literal, contextual reading. Scripture calls believers to discernment, and that discernment begins with keeping God-given categories intact—Israel and the Church, Law and Grace, the Kingdom of the Heavens and the Kingdom of God, sin and trespass, and even precise lexical meanings (e.g., μακάριος = “happy,” πραΰς = “objectivity of mind”).
When these boundaries are honored, apparent “contradictions” resolve: the Beatitudes fit Israel’s tribulational context and millennial promises, whereas the Church’s calling (revealed chiefly in the apostolic writings after the resurrection) concerns life in the Spirit, heavenly inheritance, and walking by grace. Proper distinctions safeguard exegesis from private opinion (2 Peter 1:20), preserve the believer’s walk by the Spirit (Galatians 5:16), and keep Christian practice aligned with the doctrine actually addressed to the Church (John 13:1–Revelation 3:22), rather than importing Israel’s kingdom statutes into the present dispensation.
Around AD 30, Jesus stood on a hill and addressed a large group of Jewish people concerning the coming Kingdom of the Heavens that God had promised them. This message is widely known as the Sermon on the Mount. The book of Matthew records this event in chapters five through seven. In this address, as the Messiah, Jesus laid out the rules of the coming Kingdom for Israel (Matthew 4:25).
The popular Christian use of the Sermon on the Mount as Church doctrine largely began in the 19th century through liberal theology and social reform movements, rather than being rooted in Apostolic tradition or the Pauline epistles. Its acceptance within broader Protestantism developed well after the early Church era and reflects hermeneutical shifts away from a literal reading of Scripture. These theological trends are particularly associated with Reformed and Covenant traditions, which assert that the Church has replaced Israel. Although the Sermon on the Mount is now widely emphasized across many denominations, it was the Anabaptist***1*** traditions—emerging from the Radical Reformation in the sixteenth century—that were among the first to highlight its supposed significance for Christian ethics.
When we examine the Sermon on the Mount in light of other Scripture—particularly the letters written by Paul—its contradictions with Church doctrine become apparent. Context is essential to understanding any written material, and Scripture is no exception. Jesus is addressing Israel (Matthew 4:24), and at that time, the revelation of the Church had not yet been made known (1 Corinthians 2:8). For these passages to be applied to Christians today, they must be allegorized—that is, interpreted symbolically rather than literally. This involves assigning a deeper, spiritual meaning to various elements while disregarding their literal sense. Allegorization of Scripture is inherently subjective and reflects eisegesis (reading into the text), rather than exegesis (drawing meaning from the text). As a result, such interpretation is based on personal opinion and contradicts the Biblical truth that Scripture is not of private interpretation (2 Peter 1:20).
Jesus began the Sermon with a series of statements commonly referred to as the Beatitudes. The term Beatitude is derived from the French beātitūdō, meaning “blessed” or “happiness,” and was applied to these opening statements based on early English translations that render the Greek word μακάριος as “Blessed.” Since the English word “blessed” conveys the idea of conferring or invoking divine favor—and given the tendency to allegorize the Sermon on the Mount for Christian application—the original sense of happiness is often overlooked. However, by returning to the literal meaning of μακάριος (“happy”) and interpreting Scripture accordingly, a more accurate understanding of the passage emerges.
“Happy are the poor in spirit, because the kingdom of the heavens is concerning them” (Matthew 5:3). The term “poor” means to lack, and it is not inherently a reference to financial poverty (cf. Galatians 4:9—“the weak and poor elements of the world system”). Therefore, what is lacking must be understood from the literal meaning of the sentence and its context. Those who are described as happy are poor in spirit. The spirit refers to the rational, logical faculty within a person (1 Corinthians 2:11).
The prophet Daniel spoke of a time when the Messiah would come and then be cut off for a brief period (Daniel 9:26). After He is cut off, the man of lawlessness sets himself up as God in the temple of God, breaking a seven-year peace covenant with Israel (Daniel 9:27; 11:31; 12:11). Ezekiel wrote concerning Israel’s future time in the wilderness (Ezekiel 20:35–38). This places the time Jesus refers to in the opening portion of the Sermon on the Mount during the second half of the Tribulation period, when Israel is scattered into the wilderness (Revelation 12:6, 13–14). They will be happy because of their lack of understanding regarding what the man of lawlessness is doing in the temple.
In contrast to being poor in spirit, the grace believer is instructed to be wise, prudent, and understanding (Ephesians 1:17). Paul states in Romans 1:9 that he serves God with his spirit in the gospel of His Son. A grace believer is to be spiritually minded, not focused on the desires or things of the flesh (Romans 8:6). Grace believers are to govern their lives according to the desires produced by the Holy Spirit—something made possible through salvation, in which they are made alive to God in their spirits, thereby restoring a rational and logical relationship with Him (Galatians 5:16; 1 Corinthians 6:17). Thus, being poor in spirit stands in contradiction to the instructions given to the Church.
“Happy are those who mourn, because they will be comforted”(Mathew 5:4). The grace believer is not instructed to mourn, but rather to rejoice in the Lord (Philippians 4:4). During Israel’s time in the wilderness in the second half of the tribulation period, those who mourn in their affliction will be happy when they are comforted at the coming of the Messiah. In contrast, the grace believers are comforted by God in the midst of their tribulations (2 Corinthians 1:3–4).
“Happy are those who are objectively minded, because they will inherit the earth” (Matthew 5:5). Because this term has been translated as “meek” and the English meaning of meek has been imposed onto its meaning, this passage is allegorized to push a false humility. The word “meek” does not have its root in Greek; it comes from the Old Norse, meaning “gentle” or “soft.” Its use supplanted the Old English words such as humble. In the King James Version, meek retains the sense of gentleness of spirit, humble submission to God, and patient forbearance under provocation. However, the modern connotation has shifted to imply passivity, timidity, and even cowardice, thereby losing its sense of controlled strength and voluntary humility before God. This understanding is them imposed upon the text. The term “ πραΰς” actually expresses an objectivity of mind, not humility (ταπεινόω), gentleness (ἐπιεικές), or timidity (δειλός). Within the context of what Jesus is referring to, this objectivity of mind relates the coming of the Messiah and the fulfillment of the land promise given to Abraham in Genesis 15. In contrast to this, the inheritance for grace believers is in the heavens (1 Peter 1:4), for their citizenship is in the heavens, not on the earth (Philippians 3:20). grace believers are to put on, as the elect of God, compassions (οἰκτιρμός), tenderness (σπλάγχνον), kindness (χρηστότης), humility (ταπεινοφροσύνη), objectivity of mind (πραΰτης), and long-suffering (μακροθυμία)—Colossians 3:12. The grace believer’s objectivity of mind relates to spiritual matters (Galatians 6:1) and teaching (2 Timothy 2:25), not possession of the earth.
“Happy are those who thirst and hunger for the righteousness, because they will be satisfied” (Matthew 5:6). Since Christ is the righteousness of those in the Church, believers are not characterized as those who hunger and thirst for what they already possess (2 Corinthians 5:21). The righteousness refers to the promised divine righteousness from God that will be manifested in the Millennial Kingdom (Isaiah 46:13; 51:5–6, 8; Jeremiah 23:5–6).
“Happy are the merciful, because they will obtain mercy” (Matthew 5:7). For the grace believer, mercy has already been obtained—the kindness and love of God our Savior appeared, not by works of righteousness that we had done, but according to His mercy (Titus 3:4–5). It is because God, who is rich in mercy, saved us; while we were dead in our trespasses, He made us alive together with Christ, thereby demonstrating His mercy (Ephesians 2:4–5). Furthermore, through the mercy God has shown the Church, Israel also will obtain mercy (Romans 11:30–32).
Showing mercy remains an important aspect of the Christian life, but it does not pertain to obtaining mercy, for the grace believer already possesses it. When a grace believer fails to show mercy, partiality may creep in. Partiality is an unfair bias or favoritism toward a person, group, or side, as opposed to impartial judgment. God does not show partiality; therefore, those who do not show mercy will not be shown mercy (Romans 2:11). Since partiality stands against the grace believer’s standard of loving other saints, it is sin (James 2:9). Consequently, if a grace believer does not show mercy, he will not be shown mercy (James 2:13).
“Happy are the clean in heart, because they will discern God” (Matthew 5:8). For those who believe that Christ died on behalf of our sins and was raised on the third day according to the Scriptures, God is the One Who commanded light to shine out of the darkness in which they once walked. He has shone light into their hearts to give the light of the knowledge of His proper opinion of Himself in the face of Jesus Christ. Therefore, the discernment of God has already been granted to the grace believer (2 Corinthians 4:6).
The term translated “see” (ὁράω) conveys a sight that occurs within the mind—thus, discernment. It does not require physical sight; however, even when physical sight is involved, the primary emphasis is on understanding. Those in the Church have been given an understanding of God through Christ, with unveiled faces, beholding as in a mirror the proper opinion of the Lord (2 Corinthians 3:18). Christ indwells the believer, enabling him to shine as a luminary, displaying the light of the life of Christ. In doing so, he is transformed to reflect God’s proper opinion of him in Christ through his conduct, as he grows and matures in Christ (Philippians 2:15).
“Happy are the peacemakers, because they will be called the sons of God” (Matthew 5:9). The term sons refers to a position of maturity. Those who are in the Church have had their boundaries marked off as sons (Ephesians 1:5), for all who believe in Christ are sons of God (Galatians 3:26). When a person believes in the death of Christ on behalf of our sins and His resurrection three days later, the Holy Spirit washes and regenerates them (Titus 3:5). God’s seed is placed within the believer, granting them new life (1 John 3:9). Therefore, all who are in Christ are legitimate children who have been placed as sons (1 John 3:2). Since we are already sons of God, we are not waiting to be called sons. Israel, on the other hand, will obtain this status at the second coming of Christ, when He returns to establish His Kingdom and fulfill the promises made to Abraham and his seed.
“Happy are those who were persecuted on account of righteousness, because the kingdom of the heavens is concerning them” (Matthew 5:10). Both Israel and the Church suffer for the sake of righteousness; however, this similarity does not render them identical. Israel and the Church remain distinct, and the kingdom of the heavens pertains specifically to Israel, not the Church. A believer who is in the Church will be persecuted simply for desiring to live in a godly manner (2 Timothy 3:12). Godliness is the manifestation of the life of God in activity, and for the believer in Christ, this is expressed through the life of Christ within, transforming them into His likeness. Such a manifestation of righteousness will be persecuted by those who remain in darkness. These individuals will malign those who practice righteousness, falsely accuse them, and ostracize them.
Although believing Israelites during the tribulation period will not possess the inherent ability to manifest godliness—for they will not have the Son as grace believers do—those who practice righteousness during their time in the wilderness will also suffer persecution from the unbelieving. Christ encourages them with His words, for the kingdom of the heavens belongs to those who practice righteousness, and He will purge from their midst all who do not believe.
“Happy are you when they revile you, and persecute you, and speak all manner of malignant evil against you, while lying, on account of Me. Rejoice and be glad, because great are your wages in the heavens, for in this manner they persecuted the prophets before you” (Matthew 5:11). Revile is verbal abuse intended to shame or dishonor someone, often used in contexts where faithful individuals endure verbal persecution or reproach for righteousness’ sake. If the Israelites suffer this type of abuse, they can be happy knowing that even the prophets suffered such criticism for speaking the truth and they will receive a reward. For a grace believer, suffering for the name of Christ is a matter of grace, not reward or happiness (Philippians 1:29). It has not only been graciously granted to us to believe on Christ, but also to suffer for His sake. This suffering does not result in a wage for the grace believer as it does for the Jew, for our suffering is on account of who we are in Christ; theirs will be for their willingness to follow the Messiah.
“You are the salt of the earth; but if the salt loses its savor, in what manner will it be season? It yet has no use, except to be cast out and trampled underfoot by men” (Matthew 5:13). The promises that God gave to Abraham concerning the land upon this earth serve to preserve it. Therefore, the nation of Israel is the reason God will not destroy the earth and all the wicked upon it. The Church is never referred to in Scripture as the salt of the earth, for its promises are reserved in heaven (1 Peter 1:4).
When it comes to salt and the grace believer, we are instructed concerning our speech. Our words are to be with grace and seasoned with salt—that is, spoken without consideration of what the person deserves, but based upon who we are in Christ, and palatable, so that they meet the need (Colossians 4:6).
“You are the light of the world. A city set higher than a hill does not have the ability to hide. Nor do they light a lamp and place it under the bowl, but upon a lamp stand, and it gives light to all who are in the house. Thus, let your light shine before men, when they see your proper works and express a proper opinion of you Father in the heavens” (Matthew 5:14–16).
Israel, as God’s people, is set as a light to the nations (Isaiah 42:6). In the Millennial Kingdom, nations will come to the light of Israel, seeking God (Isaiah 60:3). The nations are not called to a city or place where the grace believers dwell; rather, grace believers are to be luminaries among the crooked and perverse generation in which they reside (Philippians 2:15), as they walk in the light of the glory of the indwelling Christ (2 Corinthians 4:10)—the grace believer is appointed to manifest the character of Christ. Those of the Church are a chosen generation, called to proclaim the praises of Him who called us out of darkness into His marvelous light (1 Peter 2:9).
In the next section of the Sermon on the Mount (Matthew 5:17–20), Jesus addresses the fulfillment of the Mosaic Law as He prepares to lay down the Kingdom Law. At this point, it is important to understand the prophecy concerning Israel and the new covenant they will be under in the Millennial Kingdom. God stated that He would make a new covenant—one in which He would write His law upon the hearts of the Jews (Jeremiah 31:31–34). However, in order for that to happen, the first covenant must be completed (Hebrews 8:13), which necessitates the death of the testator (Hebrews 9:16–17). Therefore, Christ states that He has not come to remove one tittle of the Law, but to fulfill it (Matthew 5:18). Christ accomplished this by living a life that was fully obedient to the law, dying for the transgressions committed under the first covenant, and being raised again on the third day, through which God declared that righteousness comes through faith in Christ (Romans 10:4).
The Law of the Kingdom of the Heavens
Christ now lays down the Law of His Kingdom—a Kingdom in which righteousness will rule, for all who scandalize and practice lawlessness will be judged and removed from the earth by His angels (Matthew 13:41–42). In Christ’s Kingdom, Israel is under a new covenant, and God’s law is written on their hearts; therefore, they will have no need for anyone to teach them to know the Lord (Jeremiah 31:33–34). Unrighteousness includes both the determinations of the mind and the acts of sin. “All unrighteousness is sin, and there is a sin not leading to death” (1 John 5:17). All that possesses the quality of sin also possesses the quality of unrighteousness, for unrighteousness is the broader term, encompassing lawlessness. Since, in the Kingdom, the law will be written on their hearts, they will be held liable for their trespasses—the determinations within the mind to do wrong. Today, however, God is not imputing trespasses to us (2 Corinthians 5:19).
Under the Mosaic Law, the standard was not merely against murder, but against senseless slaughter. The Greek term φονεύω is broader than ἀνθρωποκτόνος (“murderer”); it encompasses any form of killing that lacks just cause and is motivated by the lusts of the flesh. In the Millennial Kingdom, since the law is written on their hearts—the center of a person where the determinate will and person reside—if a Jew determines to commit wrong against his brother, he will be held liable.
“You have heard it said from old, ‘Do not senselessly slaughter. The one who senselessly slaughters will be liable to judgment.’ I say to you that everyone who is wrathful with his brother without a cause, he is liable to judgment. And whoever says to his brother ‘Racha!’ he will be in liable to judgment. And whoever says, ‘You fool!’ he will be liable unto the lake of fire.” (Matthew 5:21–24).
Wrath is the outburst of anger; therefore, it is not simply anger that brings judgment, but the explosive expression of wrath. “Raca” (ῥακά) is an Aramaic insult meaning “empty-headed” or “worthless one,” used to express derision or contempt. “Fool” (μωρός) derives from a root meaning “dull” or “insipid.” The one who speaks defamatory without cause against another will be held accountable for his words.
During the time when a gift is being offered before the Lord, if someone remembers that a brother has something against him, he is to first be reconciled, and then return to offer the gift. Jesus emphasizes the moral significance of a man’s speech, not merely his actions.
When a debt is owed in the Millennial Kingdom, failure to repay will result in imprisonment until full payment has been made. Therefore, it is wise to settle the matter beforehand—agreeing on repayment—before coming before the judge (Matthew 5:25–26). In contrast, the grace believer is to be wise enough to judge between brothers, not seeking to go before law against a fellow saint for unbelievers to make a determination in the matter (1 Corinthians 6:5–6).
“You have heard it said, ‘Do not commit adultery’, But I say to you that everyone glancing at a women for the purpose to strongly desire her has already committed adultery in his heart.” (Matthew 5:27–28).
The Mosaic law deals with sin, not trespasses. The Millennial Kingdom law also governs trespasses. This man has not sinned, for if he had, he would be liable facing the lake of fire. What he has done is a trespass—within his mind he has determined to commit adultery. Since a man is held liable for his trespasses—determination within the mind to do wrong—he has an option, cut off the scandalizing part or be cast along with it into the lake of fire.
Jesus is not redefining sin. Sin is lawlessness (1 John 3:4); therefore, it is always exterior to the body (1 Corinthians 6:18). The man in view is one who is characterized by glancing at a woman with the purpose of strongly desiring her. This is not merely being attracted to a woman or having an intrusive thought about committing adultery with her. He is held liable when he makes a determination to fulfill his desire to lay with her. The word look (βλέπω) is a participle, indicating an ongoing characteristic of the individual, not a single act.
Because the law of God is written on the heart, this man’s determination to violate that law is scandalous to him. Out of mercy, God permits him to remove the scandalous part to avoid immediate, final judgment. This is why if the eye or hand scandalizes, it is to be cut off. For if he does not, he will be cast along with it into the lake of fire (Matthew 5:29–30).
In contrast, when a grace believer sins, he is to verbally agree with God that his action was contrary to God’s standard, and apply the truth in order to gain victory over the sin nature, thereby restoring fellowship with God as he walks in the light (1 John 1:9).
What scandalizes today pertains to matters of food and conscience, not to determinations made within the mind (Romans 14:21; 1 Corinthians 8:13). “Scandalize” is a very strong word and is not synonymous with “offend.” To scandalize is to shock or horrify someone by violating moral or social conventions, whereas to offend is to cause someone to feel upset, annoyed, or resentful—typically due to a perceived insult or disregard for moral or cultural standards.
It is not acceptable behavior for a grace believer to look upon another man’s wife and strongly desire her. This kind of attitude does not stem from love for her; it is a work of the flesh and must be dealt with appropriately before it develops into sin (Galatians 5:19–21). Fornication, uncleanness, and covetousness are not even to be named among the saints (Ephesians 5:3). The proper response for a grace believer concerning a trespass is to apply the truth: know—reckon—yield. Know that you have been immersed into Christ’s death and resurrection; therefore, you are raised with Him to walk in newness of life, rendering the desires of the sin nature ineffective ( (Romans 6:4–6). Count this to be true (Romans 6:11). Yield your members to righteousness (Romans 6:13). This kind of attitude will actively seek out and follow the desires from the Holy Spirit, which are contrary to the desires of the flesh (Galatians 5:16), enabling victory over the desire before an attempt is made to fulfill it and thereby sin.
Under the Mosaic Law, divorce was permitted due to the hardness of the Israelites’ hearts; however, it was not so from the beginning (Matthew 19:8). In the Millennial Kingdom, divorce is permitted only in the case of fornication—that is, sexual activity prior to marriage.
“And you have heard that it was said ‘Whoever divorces his wife, let him give to her a certificate of divorce.’ But I say to you that whoever divorces his wife, except concerning a word of fornication, caused her to commit adultery. And whoever marries that woman commits adultery” (Matthew 5:31–32).
The marriage relationship among the saints of the Church—the assembly belonging to God—is likened to the union between the body of the Christ and Christ Himself. There is only one body, just as there is to be only one wife (Ephesians 5:23–24). If a grace believer is married to an unbeliever who chooses to leave the marriage, the believer is not bound in such circumstances and is free to marry another—only in the Lord (1 Corinthians 7:15). Otherwise, the grace believers may separate only for the purpose of reconciliation; the husband is not to divorce his wife (1 Corinthians 7:11). As it ought to be, only death releases the surviving partner from the covenant of marriage (Romans 7:2).
Under Christ’s rule, marriage is restored to its original purpose, removing the allotment for divorce that was given because of the hardness of the Israelites hearts.
In the Millennial Kingdom, your words are to be straightforward and truthful in meaning. Under the Mosaic Law, Israel was instructed not to swear falsely by the Lord—whether by heaven, which is God’s throne; by the earth; by Jerusalem; or even by one’s own head (Matthew 5:33–37).
Grace believers are likewise instructed to speak in this manner (James 5:12). Our words are to be with grace, seasoned with salt, so that we may know how we ought to answer each one (Colossians 4:6). Grace is an attitude in which a benefit is given without consideration of merit; therefore, our words should reflect who we are in Christ, not merely mirror how others speak to us. To be seasoned with salt means that our words are to be palatable. This does not imply deception, for we are to speak the truth (Ephesians 4:25); rather, it means using words that meet the need—speaking truth without harshness.
In Matthew 5:38–42, under the rule of Christ, the Jews are instructed not to stand against malignant evil. The purpose of this is to ensure they are not punished for responding incorrectly. During this time, righteousness rules, and all who scandalize and do lawlessness will be swiftly punished (Matthew 13:41).
Grace believers are to seek to live peaceably whenever possible (Romans 12:18), not render wrong for wrong (1 Peter 3:9), and live as luminaries in this crooked and perverse generation (Philippians 2:15). This is not a call to pacifism in this dispensation, but to seek peace and display a quality of the character of Christ, even in the face of persecution. Pacifism makes sense in an environment where righteousness rules, not in this malignantly evil age (Galatians 1:4). Christ Himself stated in the upper room that the one without a sword is to sell his tunic and buy one (Luke 22:36). This is not a call to take up arms against our government, for we are to submit to the authorities that God has allowed to rule while shining a light on corruption (Romans 13:1–2; Ephesians 5:11–13). Rather, we live in a malignantly evil world and will need to protect ourselves when peace cannot be obtained. This is not a justification for being violent, but an affirmation of the right to self-defense, exercised within the boundaries of the laws of the land in which we reside.
In the Millennial Kingdom, the rules regarding love also change. Under the Mosaic law, Israel was instructed to love their neighbor and be indifferent to their enemies. In Christ’s kingdom, they are to seek what is best for their enemies, speak well of those who curse them, do what is proper towards those who are indifferent to them, and worship on behalf of those who persecute them (Matthew 5:43–47). They will be expected to act in a mature way, just as their Father in heaven acts (Matthew 5:48).
Under the Mosaic Law, Israel was instructed to love their neighbor as themselves—that is, a fellow Israelite (Leviticus 19:18). The indifference they were being taught toward others was inferred from the Psalms, such as Psalm 139:21–22. John 15:25 quotes Psalm 69:4, through which we can understand that the Hebrew word שָׂנֵא (śānēʾ) corresponds to the Greek word used by Jesus in Matthew 5:43, μισέω (miseō)—indicating indifference rather than hostility.
Grace believers are not to repay wrong for wrong (Romans 12:17), but are to speak well of those who curse them (Romans 12:14), desiring in all things to live properly (Hebrews 13:18), and allowing their conduct to serve as a defense against those who falsely accuse them of being wrongdoers (1 Peter 2:12). In contrast to the Mosaic command to love one’s neighbors as yourself, grace believers are specifically instructed to love one another—fellow believers—as Christ loved them, and to do good to those outside the Church as opportunity permits (John 13:34; Galatians 6:10). Indifference towards a brother is not showing love (1 John 4:20). Grace believers are not to direct their love toward the world or the things in the world—this includes the people of the world; instead, this love is to be expressed exclusively toward other believers (1 John 2:15–16). The grace believer is to be holy (separated) as God is holy, living in the world but not abusing it through overuse or exploitation which stems from a willingness to sacrifice for what the world offers and its people (1 Corinthians 7:31).
When it comes to acts of mercy, Jesus instructs the Jews that, in His kingdom, they are to take heed not to perform them before men with the intent of being seen—like actors on a stage—for the purpose of displaying their works. If they do so, their only reward will be the glory they receive from men (Matthew 6:1–4). The term alms does not carry over into the doctrine of the New Testament Church, as it is rooted in the Mosaic Law. Under that covenant, giving alms was both a moral and covenantal expectation (Leviticus 19:9–10; Deuteronomy 15:1–11; 24:19–22). Israel will once again be under law in the Millennial Kingdom, though not the Mosaic Law; therefore, the giving of alms will again become standard practice for Israelites who believe that God is the One seated on the throne in the Heavenly Temple.
In the Kingdom, communication to the Father is to be done without hypocrisy. Jesus instructed them not to pray as the hypocrites, who love to stand and pray in public so that they may appear pious before men (Matthew 6:5). In contrast to this public display for appearance, they are to pray in private, and the Father will reward them openly (Matthew 6:6). Vain repetition is a method of the heathen, who think that by the use of many words they will be heard (Matthew 6:7). Since the Father knows what they need, their communication should be in confidence, not requiring repetition intended to persuade God to give what is asked (Matthew 6:8).
Therefore, the Jews are to pray in this manner: “Our Father in the heavens, Your name is sanctified. Your kingdom come. Your desirous will come to be, as in heaven, also upon the earth. Give us today our daily bread. And forgive us our debts, as we also are forgiving our debtors. And do not lead us into temptation, but deliver us from the malignant evil one. For Yours is the kingdom, and the inherent ability, and the proper opinion, unto the ages. Amen.” (Matthew 6:9–13).
They are in the kingdom of the Son, communicating to the Father for His kingdom to come. The Father’s kingdom comes at the end of the Millennial Kingdom when the Son delivers the kingdom to the Father, having put an end to all rule, authority, and power (1 Corinthians 15:24). This refers to the coming of the new heavens and the new earth so that upon the earth God’s will is done just as in the heavens, for righteousness will settle down and feel at ease (2 Peter 3:13).
For temptations, Christians have been given all things pertaining to life and godliness. This includes the ability to overcome a temptation. James describes the one who endures temptation as happy (James 1:12). There is no temptation that we receive which is not common to humans, but along with each temptation, God gives grace believers a way of escape (1 Corinthians 10:13).
For temptations that arise from the cravings of the flesh, grace believers have the truth—the doctrine by which we have victory over the sin nature: Know, reckon, yield. Know that we have died with Christ and have been raised to walk in newness of life, thereby rendering the sin nature ineffective. Since we are alive with Christ—out from among the dead—we are to put this to our account and yield our members to righteousness (Romans 6:4–6, 11, 13). Yielding involves seeking out and doing the desires that come from the Holy Spirit, which are opposed to the cravings of the flesh (Galatians 5:16–17).
When it comes to the methodologies of Satan, we are instructed to put on the armor of God (Ephesians 6:10–11). During the Millennial Kingdom, Satan will be bound in the pit that resides within the abyss in Hades, and therefore unable to deceive the nations (Revelation 20:2–3). Those who belong to the Church have been crucified to the world system (Galatians 5:14). In the Millennial Kingdom, Satan’s world system will have been crushed (Psalm 2:8–9); therefore, individuals will not face temptation from either of these sources, but only from the sin nature. Since they will not possess eternal life, nor have the indwelling of the Holy Spirit, they will not have access to the doctrine that grace believers use to overcome the sin nature. They must remain obedient to the Kingdom law and, in their worship of God, pray that they are not led into temptation.
In the Millennial Kingdom, if individuals forgive others their trespasses, the Father will likewise forgive them their own (Matthew 6:14–15). A trespass pertains to violations of specific, typically civil, regulations. A trespass against God occurs in the mind, when one determines to act in a manner that leads to sin. It is not equivalent to sin itself (Ephesians 2:1). Under Kingdom Law, if a person is scandalized by their trespass—that is, if they intentionally choose to violate God’s law in opposition to what is written on their heart—they are subject to judgment. Trespasses committed unintentionally will be forgiven on the basis of how they forgive others.
Under grace, when we sin, we are to confess our sins to God, and He is faithful to forgive us and to cleanse us from all unrighteousness (1 John 1:9). A trespass is an aspect of unrighteousness. In Christ, God has already forgiven the grace believer of all sins and trespasses (Colossians 2:13; Ephesians 1:7). This forgiveness is not contingent upon how we forgive others.
Under the Law, fasting is a physical expression of inward devotion, spiritual discipline, mourning, or a petition to God. In Joel 2:12, God calls the people to return to Him with fasting, weeping, and mourning. Esther fasted for the deliverance of her people and for favor with the king (Esther 4:16). In the Millennial Kingdom, fasting will relate to petitions made to God. Jesus instructs them not to fast as the hypocrites do, for they intentionally disfigure their faces to appear pious before men. They are instead instructed to fast in a manner that is only apparent to God (Matthew 6:16–18).
Fasting is not an element of worship, or involved in the communication with God for a grace believer. Fasting was used by the early Church, before they had the full revelation, when seeking an answer from God (Acts 10:30; 13:2–3). However, instructions by Paul concerning fasting is only limited to the marriage relationship. They may only deprive each other of their conjugal obligation during prayer (1 Corinthians 7:5).
As priests, the grace believer’s communication to God is substantially different from those who are under law. We are specifically instructed to ask, and when we ask according to God’s will, we have confidence that we will receive what we ask for (1 John 5:15). Asking according to God’s will is not a matter of guessing or hoping. Those in Christ have a new mind, by which they can discern any situation and determine what is the desirous will of God (Romans 12:2). If we do not receive what we asked for, then we ask amiss, seeking to consume it for our own pleasures (James 4:3). Therefore, fasting has no value in our petitions before God. Nor does it have value in our spiritual discipline, because we are to train our senses to know the difference between what is wrong and what is proper (Hebrews 5:14). We do not turn to the beggarly things of the world to mature spiritually. The standard of our lives is related to heaven; the principles of “touch not, taste not, handle not” are earthly bound and relate to law (Colossians 2:20–23).
What a person values directly shapes who that person is (Matthew 6:21–23). During the Millennial Kingdom, Jesus instructed them not to store up treasures on earth, where moth and rust destroy and where thieves break in and steal. Instead, they were not to be anxious about their lives—what they would eat or what they would wear—but to seek first the Kingdom of God and His righteousness (Matthew 6:19–34).
The grace believer is already in the Kingdom of God. Paul came proclaiming the Kingdom of God and teaching the things concerning Jesus Christ (Acts 28:31). Those who are strong in the faith are not to use their freedom in a way that causes a weaker brother to be scandalized, for food and drink do not pertain to the Kingdom of God, but rather righteousness, peace, and joy in the Holy Spirit (Romans 14:17). The grace believer is to walk worthy of God, who has called us into His Kingdom (1 Thessalonians 2:12). Because the grace believer is in Christ—and Christ is in the grace believer—along with the indwelling of the Holy Spirit, they possess eternal life and have been given all things pertaining to life and godliness (2 Peter 1:3–4; 1 John 5:11). This kind of life is God’s quality of life and, therefore, manifests His Kingdom.
It is true that even for the grace believer, a person cannot serve two masters. The love of money is a root of all kinds of wrong (1 Timothy 6:10), and those who determine to be rich fall into various temptations and a snare, leading them into foolish and harmful cravings that drown men in destruction and perdition (1 Timothy 6:9). In contrast, the grace believer is to pursue righteousness, godliness, faith, love, patience, and objectivity of mind—fighting the proper fight and laying hold of eternal life (1 Timothy 6:11–12). Godliness with contentment is great gain to the grace believer, for he will take nothing out of this world (1 Timothy 6:7). Therefore, those of the Church are to be content with the food and clothing they have, knowing that God has said He will never leave them nor forsake them (1 Timothy 6:6–8; Hebrews 13:5).
“Stop judging, in order that you should not be judged.” In the dispensation of the fullness of times, the principle by which a person judges another will be the same standard applied to them when they are judged (Matthew 7:1–2). They are to examine themselves, not the speck in their brother’s eye, for they may very well have a plank in their own eye (Matthew 7:3–5).
Those who are of the Church ought to possess the maturity to judge matters pertaining to this life, but they are not to judge motives (1 Corinthians 4:5; 6:5). Caution must be exercised in rendering judgment, for the one who judges must not assume he can commit the very thing he condemns in another while justifying himself before God (Romans 2:1–3). The one who is weaker in the faith is not to judge the stronger, and the stronger is not to despise the weaker (Romans 14:3–4).
If we claim to have faith that governs our conduct—especially regarding food, drink, and the observance of days—then let us have that faith before God, not imposing it upon others (Romans 14:5, 13). The grace believer is instructed to discern himself concerning his conduct and words, in order to avoid being judged by the Lord. However, when a grace believer is judged, he is child-trained so that he may not be condemned with the world (1 Corinthians 11:31–32).
The grace believer is instructed to judge matters of this world—not motives, nor personal convictions regarding food, drink, or the observance of days. He is also to discern his own conduct, ensuring he does not partake of the Lord’s table in an unworthy manner, so that he does not require correction from the Lord. For in Christ, he has been given all things pertaining to life and godliness and is therefore able to judge with maturity, properly discerning what is fitting and what is deficient in character.
Christ instructs the Jews not to give what is holy to the dogs, nor to cast their pearls before swine (Matthew 7:6). In Jewish culture, dogs and swine represented that which was unclean and detestable. The term “dog” was often used as an insult, expressing contempt or indicating low status (1 Samuel 17:43; 2 Samuel 9:8; 2 Kings 8:13; Mark 7:28). Male prostitutes were referred to as dogs (Deuteronomy 23:18). Swine, being unclean, were associated with pagan corruption and linked to idolatrous practices and abominable acts (Isaiah 65:4; 66:3).
The grace believer is also warned concerning dogs (Philippians 3:2). Dogs are identified as men who continually return to their sin (2 Peter 2:22). Therefore, Jesus’ words are applicable to grace believers, in that they are not to give what belongs to the saints to unbelievers. Furthermore, within the assembly, it is not an act of love to enable a grace believer to persistently return to his sin. Those who act in a manner that is unbecoming are to be warned, and if they refuse to change their ways, they are to be avoided (Romans 16:17).
In the Millennial Kingdom, the Jews are instructed to ask (Matthew 7:7–11): “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.” This is significant because, under the Mosaic Law, a priest was required in order to make a request to God. In the Millennial Kingdom, however, all Jews will be priests and therefore able to communicate directly with God.
When God led Israel out of Egypt and brought them to Mount Sinai, He offered to make them a nation of priests, but they refused. “And now, if you will hear and listen to My voice and guard My covenant, then you will be to Me a treasure above all the people, for all the earth is Mine. And you will become to Me a kingdom of priests and a holy nation...” (Exodus 19:5–6). Because of their rejection, God gave them a priesthood from Aaron (Exodus 19:9–25; 38:21; Hebrews 7:11).
Under the New Covenant, in the Millennial Kingdom, Israel will finally become the nation of priests (Isaiah 61:6).
Although there are some similarities to the Church, the differences are substantial. The Church is a called out generation, a royal priesthood, a holy nation, a people unto a possession, proclaiming the virtues of Him who called them out of darkness into His marvelous light (1 Peter 2:9). It is composed of those who were once not a people but are now the people of God, having obtained mercy (1 Peter 2:10).
As a set-apart generation, grace believers are instructed that when they ask according to God’s will, they will receive what they ask for (1 John 5:14). Unlike the Jew, who must knock and seek, the grace believer possesses a renewed mind by which he is able to discern the desirous will of God in any given situation (Romans 12:2). In addition to asking, the grace believer is also instructed to communicate with God in seven other ways: through worship (1 Thessalonians 5:17), praise (Hebrews 13:15), confession (1 John 1:9), vow (James 5:15), supplication (Philippians 4:6), intercession (1 Timothy 2:1), and thanksgiving (Colossians 1:3).
As Jesus continues to speak to the Jews concerning His coming Kingdom, He instructs them to treat others as they themselves desire to be treated (Matthew 7:12). Under the Mosaic Law, they were commanded to love their neighbors as themselves (Leviticus 19:18). Jesus reiterates to them what had already been declared through the Law and the Prophets as they listen to His words. Therefore, they are to take the path less traveled, entering through the narrow gate and choosing the more difficult way (Matthew 7:13–14).
The commandment for a grace believer is to love other members of the Church (John 13:34). This love for another believer sets them apart so that unbelievers will be able to identify them (John 13:35). For those who are outside of the Church, the grace believer in instructed to do good—that which is beneficial (Galatians 6:10).
The narrow path is not reiterated to the Church, for it is God who seeks those who are saved today, not those who seek God (Romans 3:11; Matthew 13:46). Under the Mosaic Law, a Jew was to seek God, and those who sought Him would find Him—if they sought Him from faith (Hebrews 11:6). Israel did not attain to the law of righteousness because they did not seek it from faith, but from works (Romans 9:32).
The difficult path the grace believer walks is because of speaking the truth, not to find the way that leads to life. In 2 Corinthians 4:8, Paul writes of his difficulties caused by the Jews—being pressed on every side, but not crushed; perplexed, but not in despair—for God continually worked through the situation to allow Paul to continue speaking the truth. The saints of Thessalonica likewise suffered difficulties, just as Paul had told them would happen, for they accepted the truth of the resurrected Lord; therefore, the Jews stirred up trouble against them, seeking to restrict them (1 Thessalonians 3:4).
Jesus warns the Jews concerning false prophets who come in sheep’s clothing but are ravenous wolves. It is their fruit to which they must pay attention, for every good tree produces proper fruit; however, a sapros tree—having a good appearance but rotten within—produces malignantly evil fruit. Such bad trees will be cut down and cast into the fire (Matthew 7:15–20).
The grace believer is to watch out for false teachers, for there are no more prophets to the Church today. These false teachers will secretly bring in destructive heresies and blaspheme the way of truth (2 Peter 2:1–2). They teach that gain is godliness; and in their covetousness, they exploit with deceptive words, turning the grace of God into licentiousness (2 Peter 2:3; Jude 4). In the parable of the wheat and tares, Jesus speaks of the time of the Church on earth, when Satan will sow his sons among the sons of God to deceive them (Matthew 13:24–30, 36–40). These are the sons of the unpersuaded, who are energized by Satan to mimic Christians (Ephesians 2:2). In the same way that false prophets are known by their fruit, so also the false teachers within the Church will be recognized; for a good tree produces proper fruit, but a sapros tree produces malignant evil—just as these false teachers bring in destructive heresies, deny the Lord, and teach the basic principles of the world system: “Do not touch, do not taste, do not handle”—while having an appearance of wisdom through self-imposed religion, humility, and the neglect of the body (Colossians 2:21–23).
On the day when the whole earth is summoned to Jerusalem for the inauguration of the Kingdom after Christ returns to earth and shatters the nations, many will come saying, “Lord, Lord, did we not prophesy in Your name, cast out demons in Your name, and perform many mighty deeds in Your name?” Yet not everyone who says, “Lord, Lord,” will enter into the kingdom of heaven; only those who do the will of my Father who is in heaven will enter (Matthew 7:21–23).
The kingdom of the heavens does not pertain to the Church—the Body of Christ; they belong to the kingdom of God. All members of the Church are transferred into the Kingdom of the Son and rescued from the domain of darkness when they believed the gospel for salvation (Colossians 1:13). When Christ returns to take possession of the earth at the end of the Tribulation period, these saints will accompany Him (Jude 14).
When the Lord returns in glory with His holy angels, He will sit upon the throne of His glory, and all the Gentiles will be gathered unto Him. At that hour the goats will be separated to His left from the sheep on His right, for only the righteous—those on His right hand—enter into His kingdom (Matthew 25:31–46).
Jesus’ final statement to the Jews in His declaration of His kingdom is to be wise. He likens those who listen and respond to a wise man who builds his house upon a rock in comparison to the fool who has no concern about the foundation from which he builds (Matthew 7:24–27).
The foundation upon which we build is critical. For grace believers, that foundation is Christ Jesus, the only foundation that has been laid (1 Corinthians 3:11). Through Christ’s death for sin and His resurrection, God has created a new man and placed us under a new covenant with better promises (Hebrews 8:6; Ephesians 4:24; Colossians 3:10). In creating this new man, He united both into one, not as a replacement for Israel (Ephesians 2:15). Therefore, the only foundation upon which the grace believer can build is the doctrine given to the Church (1 Corinthians 10:32). If he builds with wood, hay, or straw—works rooted in law, self-effort, or error—his works will be consumed. However, living out from faith will produce works of gold, silver, and precious stones, which will endure the fire (1 Corinthians 3:12–15).
“And it came to be when Jesus finished these words, the crowd was astounded concerning His doctrine, for He taught them as One having authority and not as the scribes” — Matthew 7:28–29.
The Sermon on the Mount presents doctrine for the Jews concerning the Kingdom of the Heavens (Matthew 4:23). It is not teaching for the grace believer, who will reign with Christ during the Millennial Kingdom (2 Timothy 2:12). The only way it can be applied to the Church is through allegorization, which essentially bases interpretation on personal opinion. This contradicts the truth that no prophecy of Scripture is of one’s own interpretation (2 Peter 1:20).
The doctrine of the Church is predominately revealed from John 13 through Revelation 3:22. This is the teaching the grace believer is to understand and put into practice. The believer would do well to heed the Apostle’s warning: “If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him” (2 John 10).
When we examine the Sermon on the Mount along with Jesus’ words to Israel during His earthly ministry, and then compare them to the teaching given through the Apostles after Christ’s resurrection, we clearly see the contradiction that arises when one attempts to apply the Sermon on the Mount to the life of the Christian.
Christians mature by rightly dividing what God has divided—reading the Sermon on the Mount in its Israel/Kingdom context while living out the apostolic doctrine for the Church. Keeping these distinctions protects sound exegesis, strengthens holy living, and keeps our practice aligned with the grace and calling given to us in Christ.
Key Distinctions to Keep Clear
Audience & Dispensation: Jesus addresses Israel before the Church is revealed (Matthew 4:24; 1 Corinthians 2:8); Paul unfolds Church doctrine post-resurrection.
Law vs. Grace: The Sermon articulates Kingdom law (to be written on Israel’s heart, Jeremiah 31:31–34), while the Church lives under grace, not law (Romans 6; 2 Corinthians 3; Galatians 5).
Kingdoms & Inheritance: Israel’s hope is earthly and national (land inheritance; Matthew 5:5; Genesis 15), while the Church’s inheritance is heavenly (1 Peter 1:4; Philippians 3:20).
Beatitudes’ Setting: Many Beatitudes align with Israel’s tribulation and millennial comfort (e.g., mourning/comfort; Matthew 5:4), not the Church’s present rejoicing and consolation in Christ (Philippians 4:4; 2 Corinthians 1:3–4).
Lexical Precision: μακάριος = “happy,” not a ritual bestowal; πραΰς = “objectivity of mind,” not modern “meekness” as timidity—guarding the meaning of words prevents misapplication.
Sin vs. Trespass: Sin is lawlessness, whereas a trespass refers to determinations within the mind that lead toward sin. These concepts remain unchanged. Under Kingdom Law, a man could be held liable for his trespass; however, this liability is not applicable under grace (1 John 3:4; 2 Corinthians 5:19; 1 John 1:9).
Ethics & Application: Israel’s kingdom ethic (e.g., not resisting malignant evil in a realm where righteousness rules) is not identical to the Church’s present ethic of grace, wisdom, and Spirit-led self-governance (Romans 12–14; Ephesians 4–6).
Judgment & Mercy: Standards of judgment and mercy in the Kingdom context (Matthew 7) must be distinguished from the Church’s call to mature discernment without judging motives (1 Corinthians 4:5; 6:1–6; James 2).
***1***An Anabaptist is a member of a Christian movement that arose during the Reformation in the early 16th century AD, particularly in German-speaking and Low Countries territories of Europe. The term “Anabaptist” comes from the Greek ἀναβαπτίζω (anabaptizō), meaning “to baptize again.” This name was applied—often pejoratively—by their opponents, because Anabaptists rejected infant baptism and insisted that baptism should be administered only to believers who made a conscious confession of faith. Groups like the Amish, Mennonites, and Hutterites descend from the Anabaptist tradition. They were heavily persecuted for their refusal to conform to state churches, with many executed as heretics. Their theology emphasizes strict adherence to Christ’s teachings in the Sermon on the Mount.